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 A 
 
 COMMENTARY 
 
 ON THE 
 
 HOLY SCRIPTURES: 
 
 CRITICAL, DOCTRINAL, AND HOMILETICAL, 
 
 WITH SPECIAL REFERENCE TO MINISTERS AND STUDENTS, 
 
 BY 
 
 JOHN PETER LANG. DD. 
 
 ASSISTED BY A NUMBER OF EMINENT KRUROPEAN DIVINDS, 
 
 TRANSLATED FROM THE GERMAN, REVISED, ENLARGED, AND EDITED 
 
 BY 
 
 Pete SCRA: IO. 
 
 IN CONNECTION WITIL AMERICAN SCMOLARS OF VARLOUS EVANGELICAL DENOMINATIONS, 
 
 VOL. III. OF THE NEW TESTAMENT: CONTAINING THE GOSPEL OF JOHN 
 
 NEW YORK : 
 SCRIBNER, ARMSTRONG & ©O., 
 1875. 
 
There are now issued of 
 
 Lange's Commentary 
 
 Eight Volumes on the OLD TESTAMENT, and ¢ez on the NEW TESTAMENT, as 
 
 follows. 
 OLD TESTAMENT VOLUMES: 
 I. GENESIS. V. PSALMS. 
 II. JosHua, JuDGEs, and RUTH. VI. PRoverns, SONG OF SOLOMON, 
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 IV. 708. Vil. JEREMIAH and LAMENTATIONS. 
 
 VIII. THe MINor PROPHETS. 
 
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 I. MATTHEW. VIII. THESSALONIANS, TIMOTHY, 
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 III. Joun. HEBREWS. 
 IV. Acts. IX. JAMEs, PETER, JOHN and 
 V. Romans. JUDE. 
 VI. CORINTHIANS. X. REVELATION. With an Index 
 VII. GALATIANS, EPHESIANS PHIL- to the New Testament por- 
 IPPIANS and COLOSSIANS. tion. 
 
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THE 
 
 GOS PH Ta 
 
 ACCORDING TO 
 a 
 
 BY 
 JOHN PETER*LANGE, D.D., 
 
 PROFESSOR OF THECLOGY AT THE UNIVERSITY OF BOM. 
 
 Translated from the German 
 By EDWARD D. YEOMANS, D.D., anp EVELINA MOORE, 
 WITH HOMILETICAL ADDITIONS BY E. R. CRAVEN, D.D, 
 
 REVISED, ENLARGED, AND EDITED 
 BY 
 
 PCIe? Sk AS Se. ΘῈΣ 
 
 PROFESSOR GF THEOLOGY IN THE UNION THEOLOGICAL SEMINARY, NEW YORE. 
 
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 AMERICAN EDITION. 
 
 THE GOSPEL OF JOHN. 
 
 Tue four canonical Gospels are representations of one and the same Gospel, in its 
 fourfold aspect and relation to the human race, and may be called, with Ivenzeus, “ the 
 fourfold Gospel” (τετράμορφον δ) αγγέλιον).. Taken together, they give us a complete 
 picture of the earthly life and character of our Lord and Saviour, in whom the whole 
 fulness of the Godhead and of sinless Manhood dwell in perfect harmony. Each is 
 invaluable and indispensable ; each is unique in its kind; each has its peculiar character 
 and mission corresponding to the talent, education, and vocation of the author, and the 
 wancs of his readers. 
 
 MarrHew, writing in Palestine, and for Jews, and observing, in accordance with his 
 former occupation and training, a rubrical and topical, rather than chronological, order, 
 gives us the Gospel of the new Theocracy founded by Christ—the Lawgiver, Messiah, 
 and King of the true Israel, who fulfilled all the prophecies of the old Dispensation. 
 His is the fundamental Gospel, which stands related to the New Testament as the Pen- 
 tateuch does to the Old. Marx, the companion of Peter, writing at Rome, and for warlike 
 Romans, paints Christ, in fresh, graphic, and rapid sketches, as the mighty Son of God, 
 the startling Wonder-Worker, the victorious Conqueror, and forms the connecting link 
 between Matthew and Luke, or between the Jewish-Christian and the Gentile-Chris- 
 tian Evangelist. Luke, an educated Hellenist, a humane physician, a pupil and friend 
 of Paul, prepared, as the Evangelist of the Gentiles, chiefly for Greek readers, and in 
 chronological order, the Gospel of universal humanity, where Christ appears as the 
 sympathizing Friend of sinners, the healing Physician of all diseases, the tender Shepherd 
 of the wandering sheep, the Author and Proclaimer of a free salvation for Gentiles and 
 Samaritans as well as Jews. From Jouy, the trusted bosom-friend of the Saviour, the 
 Benjamin among the twelve, and the surviving patriarch of the apostolic age, who could 
 look back to the martyrdom of James, Peter, and Paul, and the destruction of Jerusalem, 
 and look forward to the certain triumph of Christianity over the tottering idols of Pa- 
 ganism, we must naturally expect the ripest, as it was the last, composition of the gospel 
 history, for the edification of the Christian Church in all ages. 
 
 The Gospel of John is the Gospel of Gospels, as the Epistle to the Romans is the 
 Epistle of Epistles. It is the most remarkable as well as the most important literary 
 production ever composed by man. It is a marvel even in the marvellous Book of 
 books. All the literature of the world could not replace it. It is the most spiritual 
 and ideal of Gospels. It introduces us into the Holy of Holies in the history of our 
 Lerd; it brings us, as it were, into His immediate presence, so that we behold face te 
 
Vl SPECIAL INTRODUCTION. 
 
 δ ee eee 
 face the true Shekinah, “the glory of the Only Begotten of the Father, full of grace 
 and truth.” It presents, in fairest harmony, the highest knowledge, and the deepest 
 love, of Christ. It gives us the clearest view of His incarnate Divinity and His 
 perfect Humanity. It sets Him forth as the Eternal Word, Who was the source of 
 life from the beginning, and the organ of all the revelations of God to man; as the 
 Fountain of living water that quenches the thirst of the soul; as the Light of the world 
 that illuminates the darkness of sin and error; as the Resurrection and the Life that de- 
 stroys the terror of death. It reflects the lustre of the Transfiguration on the Mount, 
 yet subdued by the holy sadness of Gethsemane. It abounds in festive joy and glad- 
 ness over the amazing love of God, but mixed with grief over the ingratitude and 
 obtuseness of unbelieving men. It breathes the air of peace, and yet sounds at times 
 like a peal of thunder from the other world ; it soars boldly and majestically like the 
 eagle towards the uncreated source of light, and yet hovers as gently as a dove over 
 the earth; it is sublime as a seraph and simple as a child; high and serene as the 
 heaven, deep and unfathomable as the sea, It is the plainest in speech and the pro- 
 foundest in meaning. To it more than to any portion of the Scripture applies the 
 familiar comparison of a river deep enough for the elephant to swim, with shallows for 
 the lamb to wade. It is the Gospel of love, life, and light, the Gospel of the heart 
 taken from the very heart of Christ, on which the beloved disciple leaned at the Last 
 Supper. It is the type of the purest forms of mysticism. It has an irresistible charm 
 for speculative and contemplative minds, and furnishes inexhaustible food for medita- 
 tion and devotion. It is the Gospel of peace and Christian union, and a prophecy of that 
 blessed future when all the discords of the Church militant on earth shall be solved in 
 the harmony of the Church triumphant in heaven. 
 
 TESTIMONIES ON JOHN. 
 
 No wonder that this Gospel has challenged the enthusiastic love and admiration 
 of great and good men in all ages and countries; and, on the other hand, provoked the 
 utmost skill and ingenuity of the modern assailants of Christianity, who rightly feel 
 that it is the strongest fortress of the Divine character of our Lord. 
 
 Let us hear some of the most striking testimonies of divines, philosophers, and poets, 
 which tend at the same time to describe more fully its characteristic peculiarities.* 
 
 OriceEn, the father of biblical exegesis, calls the fourth Gospel the main Gospel, 
 and says that those only can comprehend it who lean on the bosom of Jesus, and there 
 imbibe the spirit of John, just as he imbibed the spirit of Christ.t 
 
 Curysostom, the ablest expounder and greatest pulpit orator of the Greek Church, 
 extols, with all the ardor of his eloquence, the celestial tones of this Gospel: it is, he 
 says, a voice of thunder reverberating through the whole earth ; notwithstanding its 
 all-conquering power, it does not utter a harsh sound, but is more love-bewitching and 
 elevating in its influence than all the harmonies of music. Besides, it awakens the 
 awe-inspiring consciousness, that it is pregnant with the most precious gifts of grace, 
 which elevate those who appropriate them to themselves above the earthly pursuits of 
 this life, and constitute them citizens of heaven and heirs of the blessedness of angels.f 
 
 JEROME, the most learned of the Latin fathers, says: “John excels in the depths 
 of divine mysteries.” ὃ 
 
 * Some of these testimonies were collected by 'Tholuck (Com. on John, Introduction, Ὁ. 19, Krauth’s translation), 
 
 + Commentaria in Ev. Toa., (Opera, tom. TV. p. 6 ed. Delarue). 
 
 ἷ cee his first Homily on John, in the 8th volume of the Bened. ed. of the works of Chrysostom, pp. 2 aqq. 
 otal. cap. 9. 
 
SPECIAL INTRODUCTION, Vil 
 
 AvucusTINE, the greatest of all the fathers, after speaking of the differences of John 
 and the Synoptists, and the incomparable sublimity of the Prologue, gives him the pre- 
 ference and says: “‘ John did but pour forth the water of life which he himself had 
 drunk in. For he does not relate the fact without good reason, that at the Last Sup- 
 per the beloved disciple laid his head on the Lord’s bosom. From this bosom his soul 
 drank in secret. Then he revealed this secret communion to the world, that all 
 nations might become partakers of the blessings of the Incarnation, Passion, and 
 Resurrection.” * 
 
 Lutuer speaks of the Gospel of John as being “ the unique, tender, genuine, lead- 
 ing Gospel, that should be preferred by far to the others.t John records mainly the 
 discourses of Christ in his own words, from which we learn truth and life as taught by 
 himself. The rest dwell at length upon his works.” 
 
 CaLvIN appropriately designates it as the key that opens the way to a right under- 
 standing of the other three. This Gospel reveals the soul of Christ; the others seek 
 rather to describe His body.f 
 
 LEssING pronounces it, without qualification, to be the most important portion of 
 the New Testament. 
 
 Ernest! calls it “ The heart of Christ.” 
 
 Herper enthusiastically exclaims: ‘‘ Written by the hand of an angel !” 
 
 ScHLEIERMACHER, in his “ Weithnachtsfeier,” expresses his own preference for 
 John’s Gospel in the language of Edward, the third speaker at the festival: “The 
 mystic among the four Evangelists communicates but little information about par- 
 ticular events, and does not even relate the actual birth of Christ, but eternal, child- 
 like Christmas joys pervade his soul.” 
 
 Commentators of recent date, such as LuEckE, OtsHausEN, THotuck, Mryer, At- 
 FORD, GODET, and LANGE, share the same preference. 
 
 “The noble simplicity,” says Tuotuck, “ and the dim mystery of the narration, the 
 tone of grief and longing, with the light of love shedding its tremulous beam on the 
 whole—these impart to the Gospel of John a peculiar originality and charm, to whieh 
 no parallel can be found.” He also applies to it, in an elevated sense, the language 
 of Hamann in reference to CLaupius: “ Thy harp sends forth light ethereal suunds that 
 float gently in the air, and fill our hearts with tender sadness, even after its strings 
 have ceased to vibrate.” 
 
 Meyer, the ablest grammatical exegete of the age, who is rather dry and jejune, 
 and apparently indifferent to dogmatic results, but who, by a life-long study of the 
 Word of God, gradually rose from rationalistic to an almost orthodox standpoint, and 
 
 * See the 86th Tractate of Augustine on John’s Gospel, in the third tom. of the Bened. edition, fol. 543 and 544. As 
 we find here the finest patristic appreciation of John, I shall give the original passage in full: ‘* /n quatuor Evangeliia 
 vel potius quatuor libris unius Evangelii sanctus Johannes apostolus, non immerito secundum intelligentiam spiritalem 
 aquile comparatus, altius multoque sublimius aliis tribus erexit preedicationen suam, et in ejus erectione etiam corda 
 nostra erigi voluit. Nam ceteri tres Evangeliste, tanquam cum homine Domino in terra ambulabant, de divinitate ejus 
 pauca dixerunt : isitum autem quasi piguerit in terra ambulare, sicut ipso enordio sui sermonis intonuit, erexit se, non 
 sulum super terram et super omnem ambitum aéris et cli, sed super omnen etiam exercitum Angelorum, onnuemque 
 constitutionem invisibilium potesiatum, et pervenit ad eum per quem facia sunt omnia, dicendo, ‘In principio erat 
 Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta 
 sunt, et sine ipso factum est nihil” Huic tant sublimitati principii etiam cetera congrua preedicavit, eb de Domini 
 divinitate quomodo nulius alius est locutus. Hoc ructabat quod viberat. Non enim sine causa de illo in isto ipso 
 Evangelio narratur, quia et in convivio super pectus Domini discumbebat. De illo ergo pectore in secreto bibebat; sed 
 quod in secreto bibit, in manifesto eructavit, ut perveniat ad omnes gentes non soluin incarnatio Filii Dei, et passio, et 
 resurrectio ; sed etiam quid erat ante incarnationem Unicus Patri, Verbum Patris, cowternus generanti, equacs ci a 
 quo missus est ; sed in ipsa missione minor factus, quo major esset Pater.” 
 
 t ‘Das einzige zarte rechte Haupt-Evangelion und den anderen dreien weit vorzuziehen und héher 2u heben.“— 
 Luth.’s Preface to the N. '[., in the earlier editions. The passage was afterwards (since 1539) omitted, probably from 
 apprehension that the preference given to John above other books of the Bible might be misunderstood. 
 
 Τὴ the introduction to his Commentary on John: “ Quum omnibus |Evangelistis] communiter propositum sit 
 Christum ostendere, priores illi corpus, si ita loqui fas est, in medium proferunt, Joannes vero animam. Quamodbrem 
 dicere soleo, hoc Evangelium clavem esse, quer aliis intelligendis januam aperiat.” 
 
Vill SPECIAL INTRODUCTION. 
 
 marks this steady progress in the successive editions of his valuable commentary, en« 
 dorses Luther’s eulogy, and expresses the conviction that “the wonderful Gospel of 
 John, with its fulness of grace, truth, peace, light, and life,” is destined to contribute 
 to a closer union of Christians.* 
 
 Dr. LANGE calls the fourth Gospel “the diamond among the Gospels which is most 
 fully penetrated by the light of life, and which reflects the glory of the Godhead in 
 flesh and blood, even in the crown of thorns.” + 
 
 Dr. Isaac pa Costa, of Amsterdam, in a discriminating analysis of the peculiari- 
 ties of the four Gospels, says of the fourth: “ As John was the special object of his 
 Master’s choice, so is his Gospel a select and exquisite production. . . . It isa 
 voice from heaven; it is the language of a seer. It is a Gospel from the height, and 
 likewise from the depth. . . . We find in it something more than the artless and 
 childlike simplicity of St. Matthew’s narrative; more than the rapidity and terseness 
 οἵ St. Mark’s record ; more than the calm and flowing historical style of Luke. With 
 that artlessness, and that terseness, and that calmness, there is here mingled a higher 
 and more elevated tone—a tone derived from the monuments of the remotest sacred 
 antiquity, as well as from the hidden depths of the most profound theology; a tone 
 reminding us sometimes of the Mosaic account of creation, sometimes of the wise say- 
 ings of Solomon, sometimes akin even to the later theology of Jewish-Alexandrine 
 philosophers.” 1 
 
 Dean Atrorp thus speaks of John: “ The great Apostle of the Gentiles, amidst 
 fightings without and fears within, built in his argumentative Epistles the outworks 
 of that temple, of which his still greater colleague and successor was chosen noiselessly 
 to complete, in his peaceful old age, the inner and holier places. And this, after all, 
 ranging under it ali secondary aims, we must call the great object of the Evangelist : 
 to advance, purify from error, and strengthen that maturer Christian life of knowledge, 
 which is the true development of the teaching of the Spirit in men, and which the 
 latter part of the apostolic period witnessed in its full vitality. And this, by setting 
 forth the Person of the Lord Jesus in all its fulness of grace and truth, in all its mani- 
 festation in the flesh by signs and by discourses, and its glorification by opposition and 
 unbelief, through sufferings and death.” § 
 
 Canon Brooxrt Foss Wesrcorr represents the Synoptical Gospels as the Gospel 
 of the Infant Church, that of St. John as the Gospel of its maturity; the former as 
 containing the wide experience of the many, the latter as embracing the deep mysteries 
 treasured up by the one. “No writing,” he continues, “ combines greater simplicity | 
 with more profound depths. At first all seems clear in the childlike language which 
 is so often the chosen vehicle of the treasures of Eastern meditation; and then again 
 the utmost subtlety of Western thought is found to lie under abrupt and apparently 
 fragmentary utterances. St. John wrote the Gospel of the world, resolving reason 
 into intuition, and faith into sight.” || 
 
 Bishop WorpswortH applies to the Gospel of John, as compared with the Synop- 
 
 * See the closing words to his preface to the fifth edition of his Commentary on John (1869). He adds that “the 
 Amtheran Church (to which he belongs), Dorn with a manifesto of war and grown up in fierce controversy, has been wrable 
 4s yet to rise to the clear height and quiet perfection of this Gospel.” But the same may be said of other Churches. The 
 Moravians have, perhaps, more of the spirit of John than any other denomination. 
 
 + Leben Jesu, vol. iii., p. 589. 
 
 } The Four Witnesses: being a Harmony of the Gospels on a new Principle. Translated by David Dundas Scott 
 Wew York: 1855. pp. 229, 232. (Against Strauss.) 
 
 § The Greek Test., etc., Vol. 1. 6th Ed. 1868. p. 61. 
 
 | Introduction to the Study of the Gospels, pp. 254, 255, 808 (Am.Ed., Boston, 1559), 
 
SPECIAL INTRODUCTION. ix 
 
 — 
 
 tists the words of the marriage feast at Cana: ‘Thou hast kept the good wine until 
 now” (John ii. 10).* 
 
 Henry Parry Lippon: “St. John’s Gospel is the most conspicuous written attes- 
 tation to the Godhead of Him Whose claims upon mankind can hardly be surveyed 
 without passion, whether it be the passion of adoring love, or the passion of vehement 
 and determined enmity.” + 
 
 Not only theologians, bet profound philosophers also have been particularly fasci- 
 nated by the Introduction (ch. i. 1-18), which may be regarded as a compendium of 
 the highest philosophical wisdom. Ficurr, during the latter and more religious period 
 of his life, and “ScHELLING, in his Philosophy of Jevelation, regard John as the typi- 
 cal representative of the perfect ideal church of the future. And this idea, already 
 suggested by a medieval monk, JoAcHIM DE F Loris, has taken root in the theological 
 consciousness of the nineteenth century. 
 
 Finally, poets too have lavished their praises on this mysterious and wonderful 
 production of the Apostolic age. 
 
 Avam of Sr. Victor, one of the greatest poets of the Latin Church, who dieg 
 about 1192, describes John in one of the finest and most musical stanzas ever written 
 in Latin or any other language :— 
 
 ** Volat avis sine meta 
 Quo nec vates nec propheta 
 Evolavit altius : 
 Tam implenda, quam impleta,§ 
 Nunquam vidit tot seereta 
 Purus homo purius.” ἢ 
 
 In another poem, on the four Evangelists, after praismg Matthew, Mark, and 
 Luke, Adam of St. Victor places John above them all:— 
 
 “ Sed Joannes ala bina 
 Caritatis aquilina, 
 Forma fertur in divina 
 Puriori lumine.” 4 
 
 The pious and childlike German poet Ciaupius, of Wandsbeck, who remained 
 faithful in an age of almost universal skepticism and apostasy, gives perhaps the best 
 description of the Gospel of John in these words, which are conceived in the very 
 spirit of the Evangelist :— 
 
 “ Above all do I like to read the Gospel of John. There is something truly won- 
 derful in it: twilight and night; and athwart flashes the’ vivid lightning. A soft 
 evening sky, and behind the sky, in bodily form, the large full moon! Something so 
 
 * The New Test., etc., Vol. I., p. 257, 5th Ed. 1866. Most of what Dr. Wordsworth, in the General Introduction, says of 
 the characteristics of the four Gospels is a reproduction of patristic fancies which cannot stand the test of sober criticism. 
 
 + Bampton Lectures on The Divinity of our Lord Jesus Christ, 2d ed., Lond. and Oxf., 1868, p. 206. 
 
 + Comp. the closing section of my History of the Apostolic Church, p. 674. 
 
 § Imupienda refers to the Revelation, inpleta to the Gospel. P 
 
 Ι From the poem De Joanne Evangelista, commencing : Verbum Dei Deo natum; see Daniel’s Thesaurus hymno- 
 
 logicus, tom. II., p. 166, and Mone’s Lat. Hymnen des Miitelalte7's, 111. 118. I append an English and a.German version 
 of this rare gem :— ὃ 
 
 ‘* Bird of God ! with boundless flight ** Seht zum Licht den Adler fliegen, 
 Soaring far beyond the height Hoher als sonst nie gestiegen 
 Of the bard or prophet old 3 Dichter noch Prophete war. 
 Truth fulfilled, and truth to be,— Niemals sah so tief Verhiilites, 
 Never purer mystery Jetzt und kunftig erst Erfillies 
 Did a purer tongue unfold !”"—(Dr. WASHBURN.) Ein so reiner Mensch so klar.” 
 
 { This poem commences Jocundare, plebs fidelis, and is given in full by Daniel, Thesaurus hymnol., 11. $4, translated 
 vy J. M. Neale, Mediceval Hymns, third ed., p. 106. The *‘ double wing of love,” means, of course, love to God and love 
 to man. 
 
 ** John, love’s deuble wing devising, ** But on twofold eagle pinion, 
 Earth on eagle plumes despising, Wrought by love in her dominion, 
 To his God and Lord uprising, John, a form divinely bright, 
 Soars away in purer light.” (John M. Neale.) Upward soars in purer light.”—(THos. C. PORTER.) 
 
 Mone, vol. III., pr 112 sqq., gives a number of other medieval hymns on John which, however, are of inferior merit, 
 
x SPECIAL INTRODUCTION. 
 
 sad, so sublime, so full of presage that one can never weary of it. Every time I read 
 John, it seems as if I could see him before me reclining on the bosom of his Master at 
 the Last Supper 
 and, when I come to particular passages, would clasp me in his arms and whisper a 
 word in my ear. There is a great deal that I do not understand when I read; but 1 
 
 as if his angel were standing by my side with a lamp in his hand, 
 
 often feel as if John’s meaning were floating before me at a distance; even when my 
 eye lights on a dark place, I have nevertheless a presentiment of a grand and glorious 
 seuse that I shall some day understand. Of this account I grasp eagerly at. every new 
 exposition of John’s Gospel. But alas! the most of them only rufile the evening clouds, 
 and the bright moon behind them is left in peace.” * 
 
 TRUTH OR FICTION ? 
 
 Yet this very Gospel, which has exerted such an irresistible charm upon the purest 
 and profoundest minds of all Christian ages, is now the main point of attack in the 
 great conflict of modern skepticism with the old faith. This is no matter of surprise, 
 any more than that Jesus Christ Himself, in the days of His flesh, should have provoked 
 the malignity of thé whole Jewish hierarchy, who charged Him with having an evil 
 spirit, and at last nailed Him to the Cross—as a rebel, a false Messiah, and a biasphemer. 
 The power of truth and life with which John bears testimony to the historical and 
 ideal Christ, is the very reason of the intensity of interest on both sides of the con- 
 troversy ; it is as if Christ Himself lived His life over in the pages of His faithful 
 biographer, and confrouted there His enemies in person. Human nature is the same 
 now as it was eighteen hundred years ago, and cannot remain neutral on the great 
 question of Christ and His amazing claims upon our faith: it must either declaré for 
 Him or against Him, either accept or reject the offer of His salvation. And as He can 
 no more be crucified in person, He is crucified in the Gospels by the modern Scribes 
 and Pharisees and Sadducees. 
 
 In putting the case so strongly, I do not mean to deny the valuable learning, 
 acumen, and a certain measure of honest earnestness in some of the negative critics of 
 our age. There are among them skeptics of the order of Thomas, who loved and found 
 the truth, as well as skeptics of the tribe of Pilate, who connived at the crucifixion of 
 the Truth. The inquiring doubt of the former has a useful and important mission in 
 the church, and has done good service in solving the problems connected with the origin, 
 character, plan, and mutual relations of the Gospels. 
 
 A live Commentary in a live age must be written in full view of these modern 
 attacks, and the new aspects and relations which old truths and facts have assumed. 
 Reference direct and indirect to the present state of the controversy is as important 
 and necessary in a critical work as the frank record of the bitter hostility of the Jewish 
 leaders in the Gospels. The old and the new phases of opposition to the Christ in the 
 flesh explain and illustrate each other. 
 
 I have no misgiving as to the ultimate result. I amas confident as Iam of my own 
 existence that the Gospel of John will come triumphant out of this fiery ordeal. The 
 
 * The quaint originality of this classical passage it is difficult to reproduce in English. 
 
 * Am liebsten leseich im Sanct Johannes. In ihm ist so etwas ganz Wunderbares—. immerung und Nacht, und 
 durch sie hin der schnelle, zuckende Blitz! Ein sanftes Abendgewolk und hinter dem Gewalke der grosse, volle Mond 
 leibhaftig! So etwas Schwermiithiges und Hohes und Ahnungsvolles, dass mans nicht satt werden kann, Es 
 tst mir immer trim Lesen im Johannes, als ob ich ihn beim letzten Abendmahl an der Brust seines Meisters vor mir lie- 
 gen sehe, als ob s.in Engel mii’s Licht halte und mir bei gewissen Stellen um den Hals fallen und elwas ins Ohr sagen 
 wolle. Ich verstehe lange nicht alles, was ich lese, aber oft ist’s doch, als schweb es fern vor mir, was Johannes meinte, 
 und auch da, wo ich in einen ganz dunklen Ort hineinsehe, habe ich doch eine Vorenypfindung ven einem grossen herr 
 sichen Sinn, den ich einmal verstehen werde. Und darum greife ich so gerne nach jeder neuen Erkliviing 125 Evan 
 gelium Johannis. Zwar—de meisten krauseln nur an dem Abendgewodlke, und der Mond hinter inm hat gute Ruhe” 
 
SPECIAL INTRODUCTION. ΧΙ 
 
 old doctrinal opposition of the Alogi has long passed into history. Bretschneider’s 
 critical battery was soon silenced and spiked by the commander himself. The heavier 
 artillery of Strauss, Baur, Renan, and their sympathizers has nearly spent its ammu- 
 nition without effecting a single breach in this fortress. Indeed, the latest and wisest 
 utterance from the Tiibingen School on the Johannean question is. the significant con- 
 cession, that the fundamental ideas of the fourth Gospel lie far beyond the horizon of 
 the Church inthe second century, and indeed of the whole Christian Church down to the 
 present day.* 
 
 T accept this statement both as a just tribute of an able and honest opponent to 
 the value of the Gospel, and as a confession of the entire failure of modern criticism to 
 disprove its apostolic origin. Verily, no man in the second century, no man in, any 
 subsequent age or section of the Church could have written, or could now write, such a 
 work. More than this, no man in the first century could have written it but John the 
 Apostle, and even John himself could not have written it without inspiration. 
 
 - To declare such a Gospel, which. is admitted to reach the highest attainable or con- 
 ceivable height of moral purity and sublimity, beyond which the Christian world has 
 been unable to go to this day—to declare such a Gospel a conscious fiction, not 
 to use the plain term, a literary forgery, of some obscure, unknown, and unnamable 
 pseudo-John in the second century,t involves not only a psychological and literary im- 
 possibility, but also a moral monstrosity almost as great as the blasphemous charge of 
 the Jewish hierarchy, that Christ Himself was an Lupostor and in league with the 
 devil. The compromise-hypothesis, which divides it between truth and fiction, by ad- 
 mitting the historical truthfulness either of the discourses of Jesus,f or of the narra- 
 tive portions,§ is set aside by the unmistakable unity in language and thought of the 
 fourth Gospel, which is a work of instinctive literary art, complete and perfect in all 
 its parts. 
 
 We are shut up to the choice either to adopt the whole as historical, or to reject the 
 whole as aninvention. Were the Gospel of John not a Gospel, but some secular story, 
 it would, with half the evidence in its favor, be admitted as genuine by scholars without 
 a dissenting voice. For it is better attested than any book of ancient Greece and 
 Rome, or modern Germany and England. The unanimous testimony—heretical as well 
 as orthodox—of antiquity reaching to the beginning of the second century, 7. 6.» 
 almost to the lifetime of John, the language and style, || the familiarity with Jewish 
 nature and Palestine localities, the minute circumstantiality of account, the number of 
 
 * Prof, Holtzmann, of Heidelberg, in his article Evangelinm des Johannes, in Schenkel’s Bibel-Leaihon, vol. ti. (1869), 
 p. 292, says of the Gospel of John: ‘* Dieses sinnlich-tibersinnliche Eeangelium ist durchgangig die kunst- und sinnvolisie 
 Verbindung von * Wahrheit und Dichtung, die wir kennen;” and p. 2284: * Die yrundlegendsten und weitreichendsten 
 Gedanken des vierten Evaungelinms liegen weit tiber die dem zweiten Jahrhundert und merhaupt der ganzen bisherigen 
 Entwickelung der Kirche erreichbar gewesene Hohe hinaus.” 
 
 + The hypothesis of a historical romance to illustrate the Logos doctrine So, with v:.. ious modifications, Baur, the leader 
 of the Tiibingen School (Avritische Untersuchungen tiber die Evangclien, 1847, etc.), Schwegler, Zelier, Késtlin, Hilgenfeld, 
 Schenkel, Volkmar, Lang, Réville (1864), Scholten (1864), Keim (1887), J. J. Tayler (1867), S. Davidson (1568). Strauss 
 originally (1835) applied to the Gospel of John his mythical theory of.an wconscivus, iImnocent poem; but the subsequent 
 investigations of the Tiibingen School convinced him that the only alternative here is between the orthodox historical view 
 and Banr’s hypothesis of consciozws tuvention in the interest of a specific doctrinal and speculative tendency. In his new 
 Leben Jesu (1864), p. 79, he says with regard to the Gospel of John: ‘* Hier hat sogar die Hinmischung philosophischer 
 Construction und bewussler Dichtung alle Wahrscheinliihreit.” 
 
 + The view of Weisse (1838), Freytag (1801). ete. 
 
 § So Renan (comp. the 13th ed. of his Life of Jesus, 1867) and Weizsicker (1864). Weizsicker, however, who is 
 Baur’s successor in Tiibingen, admits a considerable amount of historical substance also in the discourses of Jesus, and 
 is a man of altogether different spirit from Renan. 
 
 || The style of John is altogether unique: it is a pure Hebrew soul in a pure Greek body. Thus I reconcile the appa- 
 rently sontradictory judgments of two of the most eminent orientalist scholars. ‘‘In its true spirit and afflatus,” says 
 Ewald, ‘no language can be more genuinely Hebrew than that of Jokn.”  ‘* His style,” says Renan, ‘* has nothing Hebrew, 
 nothing Jewish, nothing Talmudic.” Renan looks to the surface, Ewald to the foundation. The style of John has been 
 carefully discussed by Luthardt, in the second section of his Introduction (I. pp. 21-69), and by Westcott, in his Jntro- 
 ductim to the Gospels (pp. 264-281). Comp. also the remarks of Godet (£1. p. 712, 713), who says: “Dans le style aa 
 Jean, le vétement seul est grec; le corps est hébreu.” ὥδν ἀ 
 
xii SPECIAL INTRODUCTION. © 
 
 ———= 
 
 graphic touches and incidental details which unmistakably betray an eye-witness, 
 the express and solemn testimony of the writer to have witnessed the issue of blood 
 and water from the pierced side of Jesus, and his indirect and delicate self-designatior 
 as the most favorite among the chosen Twelve, the high and lofty tone of the whole 
 narrative, the perfect picture of the purest and holiest being that walked on the face 
 of this earth—all point irresistibly to the conclusion that the fourth canonical Gospel 
 is the composition of none other than the inspired Apostle whom Jesus loved, who 
 leaned on His breast at the last supper, who stood at the cross and the open tomb, and 
 who personally witnessed the greatest facts which ever occurred or ever will occur in 
 the history of mankind. 
 
 COMMENTARY ON JOHN. 
 
 The preparation of the English edition of Dr. Lange’s Commentary on John 
 (from the third edition, revised and improved, 1868) was attended with unexpected 
 difficulties and delays, which demand some explanation. 
 
 The work was first intrusted to the late Rev. Epwarp D. Yeomans, D.D. From 
 his rare ability and experience as a translator, and his admiring appreciation of Lange, 
 he was admirably qualified for the difficult task ;* but before he had half finished the 
 first draft of a translation, he was called to his rest in the prime of his life and usefulness 
 (at Orange, New Jersey, August 26, 1868), and left his manuscript as a sacred legacy in 
 my hands. It is due to the memory of an esteemed and dearly beloved friend and co- 
 laborer, who was one of the purest and noblest Christian gentlemen I ever knew, that 
 
 I should insert his last letter to me on the subject :— 
 
 ; ORANGE, N. J.. June 18, 1868. 
 
 My DFAR DR. SCHAFF :—I have been again attacked with a return of the difficelty which caught me in the pulpit 
 some four months ago. 1t has now shown itself distinculy mental, and has been more acute. Just four weeks ago it laid 
 me up, and 1 have been unable till now to apply myself even to such a letter as this. -I am strictly forbidden study for 
 at ieast two montks, and must then return to nothing beyond what my congregation requires, if I can return even to any 
 good part of that. 
 
 Providence now plainly shows me that my work on Lange must cease. I suspected this, as I wrote you some months 
 ago: but hated positively to abandon it. I must now, however, relieve myself entirely of all connection with it. AndI 
 send you herewith, by express. the original and your books you have lent me, and all my own manuscripts. 
 
 I feel sad over this failure. It has the look of an entire failure on my part. It has, however. a very different side, 
 when I remember that, after assuming the work, Providence called me, in succession, to the organization of two new 
 parisihes—deyolving far more pastoral work upon me than my continuance in my already formed parish at Trenton would 
 have required. .... 
 
 This continual delay of John I have been continually hoping to cut short. I can now only redeem it by offering you 
 the free use of these MSS. of mine, with not the slightest pecuniary claim, and with no appearance of my name in the 
 concern. This I most cheerfully do, and pray you leniently to accept it. My MSS., I see, need revision, as you will see 
 by the first bunch, which I revised and have considerabiy changed. I cannot do anything further to them in the way of 
 revision. I must positively retire from all connection with this great, and to me most engaging work. I only hope you 
 will be able so to shape your work that John can go into no other hands but yous own. 
 
 Iam obliged to write with effort, to compose a letter. But. my dear and inestimable friend. I could not fairly express 
 my heart to you, with my best powers, not only over my apparently mortifying failure to fulfil this important and long- 
 promised service, but over this termination of a long, and to me most pleasant and profitable association with you in the 
 highest walks of theology ; though my part has been that of a mere amanuensis, in another tongue, to yon own brains and 
 learning. 1am only the more happy to think that this terminates only an association of the éeéée7, and touches not our 
 personal friendship and companionship in the least, nor our association in laboring for the propagation of the common 
 truth as it is in Jesus. 
 
 I cannot say more, but must cut myself short with assuring you that, with all my heart, 
 
 I am, as ever, yours, E. Ὁ. YEOMANS. 
 
 Τὸ was a sad pleasure to me to prepare the neat manuscript of my departed friend 
 for the press. I treated it with scrupulous regard to his memory, which I shall ever 
 sacredly cherish, hoping for a blissful reunion in a better world. 
 
 After considerable delay, 1 happily secured the assistance of an unusually gifted 
 lady, Miss Eveuina Moore (a grand-daughter of Bishop Moore of Virginia), who, with 
 
 * Competent judges (such as Drs, Jos, A. Alexander, Hodge, Stowe, H. B. Smith, McClintock, Bunsen, ete.) had 
 previously assigned to Dr. Yeomans the very first rank among translators of theological works from the German into pure, 
 idiomatic English. A reviewer of my Church History, in the British and Foreign Evangelical Quarterly Review, Lon- 
 don, April, 1868, pays him the following tribute: ‘‘In point of style and general structure there is nothing to indicate 
 that the book is a translation from the German. Indeed in this respect it will stand a favorable comparison witk the 
 best English “lassics.” Similar views were expressed on his translation of my History of the Apostolic Church, when first 
 
 published in 1853. 
 
SPECIAL INTRODUCTION. xi 
 
 womanly instinct and intuition, penetrated to the very heart of John and his commen- 
 tator, and finisbed the translation from Chs. IX. to X XI. to my entire satisfaction. 
 
 In the Homiletical Department, from the tenth chapter to the close, I am alsa 
 greatly indebted to the valuable aid of the Rev. Dr. Craven, of Newark, who, with 
 conscientious fidelity, selected the best thoughts and suggestions from the Catena 
 Potrum, from Henry, Burkitt, Clarke, Ryle, Barnes, Owen, Stier, Krummacher, and 
 other practical commentators, not already noticed by Lange. His additions are marked 
 with his own name; they will be found in no way inferior to the corresponding selec- 
 tions of the German original, from Starke, Gossner, Gerlach, Schleiermacher, Heubner, 
 etc., and help to make this department a complete thesaurus. 
 
 For the preparation of the Text, with the Critical Apparatus and the numerous 
 additions to the Exegesis proper (enclosed in brackets), as well as for the final re- 
 vision and editing of the whole volume, I am responsible myself. My endeavor has 
 been to combine the most valuable results of ancient and modern, European and 
 American labors on the fourth Gospel, and to make the Commentary permanently 
 useful for study and reference. 
 
 The revision of the Authorized English Version was, of course, made directly from 
 the Greek, and with constant reference to the latest. critical sources, viz.: the eighth 
 large edition of TiscHENDORF now in course of publication, TREGELLES (Luke and John, 
 1861), AtrorD (Gospels, 6th ed. 1868), and advanced sheets of Westcort and Hort’s 
 forthcoming edition of the Greek Testament, which were kindly furnished to-me by my 
 friend Canon Westcott. In examining these critical editions of German and English 
 scholars, I have gained the conviction that we are steadily approaching a pure and re- 
 liable text of the Greek Testament. Lachmann, following the hints of Bentley and 
 Bengel, boldly opened the way by departing from the comparatively modern and unre- 
 liable ‘‘ textus receptus,” and substituting for it the oldest text that can be obtained 
 from the uncial manuscripts, the oldest versions and the quotations of the ante-Nicene 
 fathers. The discovery and publication of the Sinaitic code (Aleph) by Tischendorf, 
 has given additional weight to the readings of the uncial MSS. (A. B. C. Ὁ. ete.). In 
 the great majority of variations I find a remarkable agreement between the best German 
 and English critics. The latter are almost entirely unknown even to the best German 
 commentators. Lange, with sound critical judgment, follows chiefly Lachmann, but 
 could not make use of the eighth edition of Tischendorf, whose first volume (containing 
 the Gospels) was not completed till 1869, and presents many variations from his for- 
 mer editions. 
 
 In the Exegetical and Critical Department I have carefully compared and freely 
 used (always with due credit) the latest editions of the best commentaries on John, 
 especially Meyer (fifth edition of 1869, which has 684 pages to 586 of the fourth 
 edition of 1861, and required constant rectification of Lange’s frequent references to 
 earlier editions), ALForD (6th ed. 1868), and Goper (1865), who respectively represent 
 the present state of German, English, and French research on the Johannean Gospel.* 
 On the more important passages I have also examined OrIGEN (Com. in Evang. Joh.), 
 AvuGusTINE (124 Tractates on the Gospel of John, Tom. III., Part 11., pp. 290-826, 
 
 * The pleasure of daily spiritual communion with these distinguished scholars, during the preparation of this volume, 
 was deepened by personal reminiscences which can never be effaced. On my last visit to Europe, in 1869, I spent some 
 delightful days with Dr, Lange in Bonn, who is still in full vigor and unceasing activity ; with Dr. Alford at the Deancry 
 of Canterbury. who was called from his earthly labors before I finished my task; with Professor Godet at Neuchatel, with 
 whom I studied and prayed at Berlin, when he was superintending the education of the present crown prince of Prussia, 
 and heir to the new imperial crown of reunited and reconstructed Germany ; and with the venerable Dr. Meyer, at Han- 
 nover. who devotes his whole time to new editions of his Commentary on the New Testament, 
 
xiv SPECIAL INTRODUCTION. 
 
 Bened. ed.), Curysostom (88 Homilies on John, Tom. VIII., pp. 1-530, Bened. ed.), 
 among the fathers; Luruer and Cavin, among the reformers; Grorius, BENGEL, OLs- 
 HAUSEN, DE WeErrTE-Brickyer (5th ed. 1863), TuHotuck, HenesTenBerG, Luruanrpt, 
 Stier, WeBsTer and WILKINson, WorDswortH (5th ed. 1866), Barnes, and Owen, 
 among more recent exegetes. The very elaborate Calvinistic commentary of LAMPE 
 (1724), and the classical work of Licker (3d ed., 1840), I had previously studied with care, 
 when, in the first year of my academic career (1843), I wrote out a full course of lec- 
 tures on the Gospel of John for my students in the University of Berlin. . On all tho 
 principal passages I found myself in agreement with the views of my youth. 
 
 The American edition, then, is to a large extent a new work. It exceeds the Ger- 
 man, which numbers only 427 pages (third: edition), by more than one-third. It has 
 not only 228 more pages, exclusive of the Preface, but each page, owing to the smaller 
 type, contains two more lines (70 to 68). Add to this the fact that the whole Critical 
 Apparatus (which is almost entirely new), and many of my exegetical notes are set in 
 still smailer type; and it may be fairly said that the contents of this one volume, if 
 leaded and printed in larger type, would fill four ordinary octavo volumes. I state 
 this in justice to the publishers, who sell Lange’s Commentary at so low a price, in 
 proportion to the vast cost of manufacture, that only a large and steady sale can save 
 them from serious loss. 
 
 Τὸ would have been a more easy, certainly a more agreeable, task to prepare, on the 
 basis of my own lectures, and ona simpler plan, an original Commentary in unbroken com- 
 position, instead of improving, supplementing, and adapting a foreign work, with con- 
 stant restraints thrown around me. I confess that Dr. Lange has often sorely tried 
 my patience and defied my efforts to interpret his uncommon sense to the common sense 
 of the English reader. But, with all his defects, if such they may be called, he has 
 rare qualifications for sounding the mystic depths and and scaling the transcendent 
 heights of John; and, in my humble judgment, he has dug more gold and silver from 
 the mine of this Gospel, than any single commentator before him. He sees “the 
 clear full-moon” behind the clouds, and where he does not see, he feels, divines, and 
 adores. Every reader must admire his elaborate care, fertile. genius, and lovely 
 Johannean spirit. 
 
 Of the merits of my own additions others may judge. With all the minute labor 
 bestowed upon it, the work is far from coming up to my own imperfect standard of a 
 Commentary on this marvellous Gospel. At the end of my task I feel more strongly 
 than ever that our best efforts to interpret the unfathomable depths of the words of 
 the eternal Son of God, as recorded by His favorite disciple, are but the stammerings 
 of achild. ‘ Now we see through a glass, darkly,” and know only “ in part;” but the 
 time will come when we shall see “ face to face,” and know “ even as we are known.” 
 “Tt doth not yet appear what we shall be, but we know that, when He shall appear, 
 we shall be like Him, for we shall see Him as He is.” 
 
 One more volume remains to complete the American edition of the New Testa 
 ment division of this Bible-work. The Commentary on the Revelation of John hag 
 recently appeared in German, and the English edition has been intrusted to able hands, 
 A full Index of the whole work is also in course of preparation. 
 
 PHILIP SCHAFF, 
 
 BIBLE House, NEw YORK, May 1871. 
 
{Shine graciously upon Thy Church, we beseech Thee, O Lord; that, being enlightened by the doctrine and filled 
 with the mind of Thy blessed Apostle and Evangelist, Saint John, whom Jesus loved, it may come at last inte Thy 
 beatifis presence, and enjoy the rewards of everlasting life; through Jesus Christ our Lord, who liveth and reigt:eth 
 with Thee and the Holy Ghost, ever one God, world without end. Amen.—Cullect for St. John’s Day, the second dag 
 after Christmas. 
 
 [Volat avis sine meta Bird of God! with boundless flight 
 Quo nec vates nec propketa Soaring far beyond the height 
 
 Evolavit altius : Of the bard or prophet old; 
 Tain implenda, quam impleta, Truth. fu filled, and truth to be,— 
 Nunquam vidit tot secreta Never purer mystery 
 
 Purus homo purius. Did a purer tongue unfold! —]| 
 
THE GOSPEL ACCORDING TO JOHN ; 
 
 OR, 
 
 THE GOSPEL OF THE ETERNAL IDEA OF THE 
 HISTORY OF CHRIST, 
 
 OR UF HIS ETERNAL PERSONALITY, AND HIS KINGDOM OF LOVE, CONSIDERAD 
 AS THE REALITY AND FULFILMENT WHICH ALL SCRIPTURE 
 AND THE WORLD SYMBOLIZE. 
 
 (JOHN’S SIGN: THE EAGLE.) 
 
 INTRODUCTION. 
 
 ee 
 - 
 
 81. JOHN, THE EVANGELIS£L AND APOSTLE, IN HIS PECULIAR CHARACTER AND LIFE. 
 
 On the name Johanan, God is gracious, or, God graciously gives, see the Commentary on 
 Matthew, x. 2.* The character of the Evangelist and Apostle John, so peculiar in loftiness, 
 idealness, richness, and depth, and yet clearly marked, cannot easily be described ; though it 
 seems easy to exhibit him in a sketch of his life from the New Testament authorities, and the 
 statements of the fathers. The very difficulty is, to set forth duly the wonderful significance 
 of all the historical features of his life, and to combine them in a true unit. 
 
 John, as a man, represents a firmness and unity of ideal turn, in which even inherent sin- 
 fulness veils itself without hypocrisy in the noble forms of devout zeal (Luke ix. 54), proud 
 aspiration (Mark x. 35), and perhaps even courtly ease (John xviii. 16). As a Christian and 
 an Apostle, he represents in the Church an apostolate of the heart and spirit of Jesus, in 
 which he attracts even little catechumens with the patriarchal charms of kindliness; while 
 he remains, even for the awakened and believing, veiled in a mysterious and ghostlike glim- 
 mer, in which he is often rather revered and praised, than heard through and studied out. 
 To most every-day Christians he is too much of a Sunday nature for them to make them- 
 selves familiar with; and if his apostolic and churchly dignity did not shield him, scholars 
 of the ordinary stamp would doubtless be inclined to consider him, for his great, heaven- 
 high, and world-embracing conceptions, fantastic or visionary. 
 
 We may try to catch the transcendency, the idealness of his nature, by analogies. Some 
 what thus: As Plato was related to Socrates, so is John to Christ. Or: The Evangelist John 
 opens to usa deep, shadowy, presageful insight into infinity, like a night illumined by the 
 
 * (It is probable that the indirect self-designation of the Evangelist, ‘‘the disciple whom Jesus loved” (xiii. 23 
 xix. 25; xx. 2; xxi. 7, 20), is am ingenious interpretation of his name John, ᾿Ιωάννης, pm for 4 nin —i. e., Jehoe 
 veh is gracious (comp. the Greek Theodore, and the German Go!tho’d, Gottlicb) ; for, according to the "prologue, and chap, 
 xii. 41, the Jehovah of the Oid Testament, or God revealed, is the eternal Logos who became incarnate for our salvation, 
 His nams contained a prophecy which was fulfilled in his intimate relation to Christ.—P. 8.] 
 
4 THE GOSPEL ACCORDING TO JOHN. 
 
 moon (Asmus Claudius ; see Tholuck’s Int:oduction to his Commentary, p. 7 [Krauth’s trans- 
 iation, p. 22]). Or, again, according to the ancient Church symbol of this Apostle: As the 
 eagle soars against the sun, so John, in high flight of spirit, faces the sun of revelation in 
 Christ (6. g., Alcuin; see Credner’s Hinleitung in das Neue Testament, p. 57; Heubner, Johan- 
 nes, p. 214). That John is most easily intelligible when taken as the contemplative disciple, 
 in distinction from the practical disciple, the Apostle Peter, is palpable. The two apostles 
 form the centre of the two halves of the apostolate, in which the operation of Christ shades 
 itself off in the world; and from this point of view Andrew and the sons of Alpheus, James 
 the Less, Simon Zelotes, Judas Lebbeeus, and, as to natural talent, Judas Iscariot, range on 
 the side of Peter; James the Elder, Philip, Thomas, Bartholomew-Nathanael, and Matthew, 
 on the side of John. Our Evangelist is thus, in any case, balanced in his predominantly ideal 
 tendency by the other side, as the Apostle Peter in his practical tendency is supplemented by 
 his opposite. 
 
 But within this one sublime tendency itself there are opposites enough, which paraphrase 
 this richest apostolic life. A repose of gaze, a predominance of insight, which, in the inten- 
 sity of its light-like nature, easily springs into a lightning-flash ; in other words, a serenity 
 which manifests itself in the most glowing heartiness; a spiritual intuition which, with the 
 most distinct logical consciousness, chooses the richest symbolical expression; an intel- 
 lectual femineity of fervent surrender to the beloved central object of all its contemplations, 
 displaying a masculine energy in the most copious organizing and formative works (Gospel, 
 Epistles, Apocalypse); an originality’ which enriches itself with all the available material 
 of religious learning (Logos-doctrine, Apucalyptics) ; a fervor of love which, in the keenest 
 distinctions between light and darkness, proves its devoted personalness and its holiness ; 
 therefore a child-like and virgin-like nature, which unconsciously displays itself in an angelic 
 majesty: all this pervaded with an unlimited depth of humility longing for salvation, and 
 with a heroic faith, which, in assurance of consummation, soars above the already condemned 
 world ;—these are some of the antithetic features in which the character of John opens to 
 us in the copiousness of his life. 
 
 And, like every predominantly ideal tife, the life of John reveals itself most clearly in 
 definite, more actwal lines reflected from other characters. We prefer, therefore, to sketch 
 his life by contrasts. 
 
 1. Jomn anp SatomE. (See Matt. iv. 21; xx. 20; Mark xv. 40; xvi.1; comp. Matt. 
 xxvii. 56). John was the son of Zebedee, a fisherman of Galilee, residing we know not cer- 
 tainly whether at Bethsaida (Chrysustom, and others) or Capernaum (on this latter suppo- 
 sition, see Liicke, Comment., p. 9). His mother was Salome, who no doubt was a sister of 
 Mary, the mother of the Lord (John xix. 25; comp. Wieseler, Studien und Kritiken, 1840, 
 iii. p. 648) ; and he himself, with his probably older brother James, was bred to his father’s 
 calling. The family has been styled a poor fishing family (Chrysostom) ; Licke shows (p. 9) 
 that it must have possessed some wealth. Zebedee had hired servants (Mark i, 20), and a 
 partnership in business (Luke v. 10); his wife Salome was one of the women who supported 
 the Lord from their means (Luke viii. 8), and embalmed his body; John himself owned a 
 property (John xix. 27.) Whether this property, and his residence in Jerusalem, were the 
 eround of his acquaintance in the house of the high-priest Caiaphas, cannot be determined. 
 ἐς Jerome unwarrantably inferred from that acquaintance that the family of John belonged to 
 the better class.” 
 
 Of his father Zebedee we know very little, yet enough. We may suppose that he con- 
 sented to the discipleship of his sons, and probably (unless he died before Salome joined in 
 the itinerancy of Jesus) to the discipleship of his wife. That “his mind seems not to have 
 risen above the pursuit of earthly things” (Credner), is not necessarily to be inferred from 
 his continuing at his nets. The family seems to have been fully of the sort who, familiar, in 
 true Israelitish piety, with the Old Testament, were at that time living in quickened hope 
 of the Messiah (Luke ii. 38). Salome especially shared this hope with womanlike surrender 
 of soul. It is remarkable that the New Testament apocrypha, and the legends, relate the 
 
§ 1. JOHN, IN HIS PECULIAR CHARACTER AND LIFE. 5 
 
 affinity of Salome and her family with the Lord, without knowing the true connection. 
 Salome is said to have been now a daughter, now a sister, now a former wife of Joseph. She 
 looks spiritually like a sister of Mary; noble of thought like her, she is more ambitioug 
 more wilful, and therefore, on the other hand, more visionary (see Matt. xx. 20), though in 
 spirit the true mother of a John and a James in cheerfulness of self-sacrifice (Luke viii. 3; 
 xxiii. 55), and in that strength of attachment as a disciple, in which she remained steadfast 
 under the cross. At the cross we lose sight of the noble woman (compare, however, Acts i. 
 14), who probably, with her sister Mary, lived a considerable time with her sons in Jerusaiem 
 in the house of John. We know not what part she may have had in John’s coming so early 
 into the school of his namesake, the Baptist. All the indications are, that she was the 
 motherly fosterer of the great gifts of her sons, their guide on the path of the future teward 
 the New Testament salvation. 
 
 How variously did the seer-like, expectant spirit of the women then on the sea of Galilee 
 bear itself toward the New Testament future! The Mary in Nazareth becomes the chosen 
 handmaid of the Lord; the Mary in Magdala lapses for a while, probably in wealthy circum- 
 stances, to a free-thinking, antinomian life of sensual love, misinterpreting the new time; 
 Salome kindles in her sons the fire of a Messianic hope and search. Perhaps James, the mors 
 practical, was her favorite; John was her richer inheritance. 
 
 2. JOHN AND JAMES. Probably James (major) was the older in relation to John as well 
 as the other James, for he is always placed before John. Both were named, from their com- 
 mon traits, “sons of thunder” (Mark 111. 17; comp. the Comm. on Matthew, x. 2). Tt is 
 simply inconceivable that the Lord, as Gurlitt thought (Studien und Hritiken, 1829, No. 4; 
 comp. Leben Jesu, i. p. 281), should have given tue two sons of Zebedee this name in pure 
 censure. Though the well-known anger of the two brothers against a Samaritan city (Luke 
 ix. 51), as is not at all improbable, gave occasion for this epithet, yet the Lord must have 
 intended to denote and immortalize, not the sinfulness of His disciples, which was disappear- 
 ing under the working of His Spirit, but only such a trait of character as was in itself capa- 
 ble of sanctification, though it had expressed itself sinfully here. Nathanael asks, in a sinful 
 way: ‘Can any good thing come out of Nazareth?” Christ calls him, immediately after, a 
 true Israelite, in whom is no guile. As in him a sinful haste in judgment was associated 
 with noble uprightness, so, in the sons of thunder, that carnal zeal dwelt with an energy, a 
 loftiness and decision of moral feeling, an exalted strength of character, which may utter 
 itself in indignation like lightning. Theophylact referred the name to the thunder-like 
 elevation and depth of their discourse (μεγωλοκήρυκες καὶ ϑεολογικώτατοι). Liicke remarks, 
 that even the metaphorical sense of the Greek βροντᾷν is not quite suitable to this; still less 
 the Aramaic ws (Ὁ. 17). But energy, grandeur, elevation of mind, according to the Old 
 Testament import of thunder and storm, are, at all events, well expressed by this title. (See 
 Ps. xxix.) That the name does not occur more frequently, is doubtless due to its being a 
 collective name of both the brothers. But John gradually acquired a surname of his own: 
 “the disciple whom Jesus loved ;” the friend of Jesus in the most eminent sense, the bosom 
 friend, who lay on His breast; hence, among the fathers, ἐπιστήϑιος (Liicke, p. 14). And 
 James had to be distinguished from the other James, as the son of Zebedee; and thus, in his 
 case also, the surname remained unused. But he proved himself the spiritual brother of 
 John on his entrance upon bis discipleship (Matt. iv. 21); in the fiery zeal just mentioned 
 (Luke ix. 51); in that well-known request of the sons of Zebedee, which was at the same 
 time the request of their mother (Mark x. 35; Matt. xx. 20); and his superior character was 
 recognized by the Lord, who made James, with Peter and John, in the select triad, a con- 
 fidant of His highest mysteries (Matt. xvii. 1; xxvi. 27). 
 
 But if John takes precedence of him as the companion of Peter in the Lord’s most special 
 errands of symbolical prophetic meaning (Luke xxii. 8), and if afterwards, in the apostolic 
 fortunes of the brothers, the greatest contrast appears which is to be found in the history of 
 the apostles, there must have been also a contrast in the character of the two. We suppose 
 that the lofty energy of soul. in James received from his mother Salome a practical direction, 
 
6 THE GOSPEL ACCORDING TO JOHN. 
 
 and hastened to outward action; while John found his highest satisfaction in ideal action, 
 developing and reproducing his impressions. Hence it was probably James in particular 
 who, in the indignation against the Samaritan village, and in other cases, urged to action; 
 while John was perhaps the one to ask the Lord: ‘“ Wilt thou that we command fire to come 
 down from heaven??? And again, it was probably James in particular who forbade the 
 exorcist casting out devils in the name of Jesus (Mark ix. 28), and who afterwards was fore- 
 most in the request for the first place in the kingdom of the Lord. We infer this from the 
 fact that Jamnes the Elder seems at the first to have been, above all others, the leader or repre- 
 sentative of the church at Jerusalem. At all events, it could not have been without reason 
 that he was the first seized by Herod Agrippa I. in his persecution of the apostles (Acta 
 xii. 1). 
 
 Thus:the elder son of Zebedee was the first martyr among the apostles, while the younger 
 was almost the last of the apostles (Simon Zelotes probably died later, about 107, a martyr’s 
 death) to be taken home, and, after a temporary exile, died a natural death, toward the end 
 of the century. John, with his contemplative, stately, ideal mind, went angel-like through 
 life. As he did not interfere directly and by main force with the world, he was little heeded 
 by the world; though, by virtue of his hidden depth of life, he was doubtless a mighty 
 lever of motion, an awakener of kindred spirits, even from the time he was a disciple of the 
 Baptist. 
 
 The contrast between the two sons of Zebedee may also explain the fact that James the 
 Elder is only ence mentioned in the fourth Gospel, chap. xxi. 2. The Evangelist used only 
 those materials of the gospel history which would completely present his ideal view. Notices 
 of James lay in another direction. Even his mother John mentions only in circumlocution ; 
 and he speaks in the same indirect way of himself. (See John xx. 4; xxi. 7.) 
 
 3. JOHN THE EVANGELIST AND JOHN THE Baptist. A John represents in the gospel 
 history the deepest trend of the Old Testament, as it prepares for and points to the first 
 advent of Christ (John i. 6); a John again represents the New Testament, which preceeds 
 from Christ, as, in its deepest current, it prepares for the second coming of Christ in glory 
 (John xxi.). God is gracious, is the name of the forerunner, who is greater than all the 
 prophets; God is gracious, is the name of the disciple of Jesus who does not die. Believing 
 hope of the Messiah made the younger son of Zebedee, even in youth, a disciple of John; 
 believing certainty of the Messiah makes him one of the first to enter the discipleship of 
 Christ (John i. 35); and that, ‘at the words of the Baptist: ‘‘ Behold the Lamb of God.” 
 Indeed, it is a characteristic, that the ideal Apostle has taken even the Baptist entirely on his 
 evangelical side, leaving the severe preacher of the law and of repentance quite out of view. 
 The difference between the treatment of the Baptist in the Synoptical Gospels and in John 
 exactly corresponds with the difference in the portraiture of Christ. And yet it is the same 
 Christ, the same John the Baptist, viewed on the side most congenial to this disciple. 
 
 The Old Testament John was to the New Testament John the voice of the gospel spirit 
 of the Old Testament (chap. i. 23), the witness-bearer of God who pointed to Christ. In this 
 spirit the discipie was joined to the master in a fellowship which embraced the strongest 
 antithesis. In energy of moral indignation he could assuredly vie with the Baptist ; and the 
 words of John the Baptist: ‘“ He shall baptize you with fire,” “ He will burn up the chaff,” 
 might have been in his mind when he wished to baptize with fire and burn the Samaritan 
 village. 
 
 But by degrees the mighty contrast appeared between the master senescent in spirit, legal, 
 ascetic, austere, and practical, and the disciple eternally youthful, contemplative, joyful, festal, 
 hovering over the earthly world. The christology of the Baptist ended in the historical 
 Messiahship of Jesus of Nazareth, and His priestly atoning sufferings and kingly judging; 
 the christology of the son of Zebedee transfigured heaven and earth into an emblem and copy 
 of the universal Christ. And between the later disciples of John the Baptist and the the 
 plogy of John the Divine, this contrast became a very chasm. 
 
 Nevertheless, both names doubtless have given the name John unlimited currency in 
 
8 1. JOHN, IN HIS PECULIAR CHARACTER AND LIFE. 5 
 
 Christendom. Every encyclopedia testifies how many princes, scholars, and divines are 
 graced with this name; and how many popes—sometimes, shamelessly enough, without a 
 breath of the spirit of John—have chosen his name for their decoration. 
 
 4, Joun AND ANDREW. The fisherman’s son John had gone with the fisherman Andrew 
 from Bethsaida into the school of the Baptist on the Jordan. That Andrew was one of the 
 foremost pioneering spirits among the aposties, is attested by the few traces of him in the 
 gospel history, and by the legend. (Lelen Jesu, ii. 2, p. 695; comp. Winer: Azdreas). 
 Andrew brought Simon Peter, his brother, to Jesus. It is possible that John had, in like 
 manner, won over his brother James. At all events, both Andrew and John were men of 
 pioneering, progressive mind. Hence they were admitted, with Peter and James, to the ccn- 
 fidential eschatological discourse of Christ on the Mount of Olives (Mark xiii. 3). But they 
 led off on different paths: the*one on the path of missionary action, the other on the path 
 of that knowledge which overcomes the world. 
 
 5. JOHN AND Jupas Iscartor. If we can suppose that Judas the traitor had blinded © 
 most of the disciples by his Messianic enthusiasm, and was able often to carry them with him 
 (Leben Jesu, ii. 2, p. 702; comp. p. 651 sqq.)—indeed, that he had probably been received 
 jnto the circle upon the special intercession of the disciples in their blind confidence—John 
 was the first to see through him (chap. vi. 71; xii. 6; xiii. 27). The silent depth of a solid 
 enthusiasm and devotion finds itself instinctively repelled by the flaring fire of an impure 
 ambition. Ard as Judas was the serpent which coiled himself upon the bosom of the Lord 
 (John xiii. 18), John lay on the breast of Jesus as a chosen friend. Even he might often 
 grieve Him (Luke ix. 54; Mark ix. 38; x. 35), and fora moment forsake Him, but he soon 
 returns to His side (chap. xviii. 16), and, though not a confessor in word, as he was not yet 
 required to be, he is a confessor in act, as he stands and waits with the mother of Jesus be- 
 neath the cross (chap. xix. 26). 
 
 6. JoHN AND ABRAHAM, or, JOHN THE FRIEND OF Jesus. As Abraham was distin- 
 guished above all the men of the Old Covenaut by being called, in a special sense, a “ friend 
 of God” (James ii. 23), so John is honored above all the men of the New, as the friend of 
 Jesus. And in both cases the reason of this eminence must have lain in an energy of per- 
 sonal knowledge or steadfast love in these friends of God and Christ, arising from a particu- 
 lar Divine election. Abraham was called by a personal God into a personal covenant, and, 
 by his self-surrender to the personal God, his own personal life was transfigured and secured 
 to him down to an endless posterity ; for this personal love he gave up home and friends, and 
 all things, and gained the promise of the Holy Land and an hereditary kingdom (Gen. xii. 
 1-7). So John resigned himself to the knowledge of the world-embracing, divine personality 
 of Christ, with a devotion whi h cast the whole world into the shadow of Christ. In this 
 contemplation of the personal Christ he acquired that peculiar radiance in which he appears 
 as the friend of Christ. Judas loved Jesus for a while for the sake of the Messianic kingdom 
 as he conceived it ; the other disciples, on the path of their discipleship, loved Jesus and His 
 kingdom ; John found all in the person of Jesus: kingdom and redemption, Father and 
 home. 
 
 Hence he is at first one of the disciples, in the general sense (John i.; Matt. iv.); then, 
 one of the twelve (Matt. x.); then, one of the three (Matt. xvil.); then, one of the two (Luke 
 Xvii. 18) ; at last, the one who lies on the bosom of Jesus (John xiii. 23), to whom Jesus com- 
 mits His mother at the cross (chap, xix.), to whom alone He promises a tarrying till He come 
 again (chap. xxi.), and to whom, on the island of his exile, the Lord once more appears in 
 personal majesty, long after His personal appearances among His people have ceased (Rev. i.). 
 
 7. JOHN AND Mary. That a special affinity of spirit existed between the mother and 
 the friend of the Lord, might naturally be presumed, and is confirmed by the direction of 
 Christ upon the cross. It would be contrary to all christological principles to suppose that 
 Jesus, by that bequest, severed and abolished His human relation to His mother. The king: 
 dom of glory glorifies human relations ; it no more annuls them, than it abolishes the human 
 iature of Christ himself. But the comfort of intimate friendship, which contributes to the 
 
8 THE GOSPEL ACCORDING TO JOHN.. 
 edification of His people, Christ appoints to these two sufferers. To Mary and John the form 
 of Christ had become most copiously and must purely transfigured. Mary seems to have led, 
 for a considerable time, a quiet life in communion of spirit with John in his house at Jeru- 
 salem (John xix. 27; see the article “ Maria,’ in Winer). Both lived in joyful musing on tha 
 past, the present, and the future of the Lord. Without doubt they formed a most efficient 
 support of the congregation at Jerusalem, which was the whole church at first; and Mary 
 might well have had a mental part in the “ one tender leading Gospel.” * 
 
 John himself, indeed, was a predominantly feminine nature, if by that be understood 
 the perfect receptivity and self-surrender which is proper to all religious feeling and exercises 
 of faith. (See the article “John” in Herzog’s Hneyclopedia, by Ebrerd.) But a feminine 
 nature, in the stricter sense, he cannot be called. He was great not merely in receiving and 
 feeling, but also in contemplative reproduction, statement, and imagination, though his state- 
 ment and imagination were eminently ideal. More sublime compositions than the fourth 
 Gospel and the Revelation cannot be conceived. This plastic, creative work, was by no 
 means of the nature of secular art for being ideal. It produced awakening and edifying 
 creations for the Church. But Jobn also, in his way, labored practically, as much perhaps as 
 Peter, only in a direction less striking to the eye. 
 
 8. JoHN AND PETER; or, John and the first half of the apostolic age. It is not correct 
 to call Peter, without qualification, the first of the apostles. Peter and John mark the con- 
 trast in the position of the apostles between Christ and the world. John is the first on the 
 side of the apostolate toward Christ; Peter, the first on the side toward the world, and in 
 that view truly the first of the apostles in the stricter sense. If, therefore, John for the most 
 part stands in lofty silence beside the speaking and acting Peter (Acts, chaps. iii., viii., and 
 xv.), we should greatly err if we should take him for a mute or in any way passive figure, 
 according to the measure of his silence. John had no talent for popularity; be was always 
 too much the whole man for that (see the above-mentioned article of Ebrard), too directly 
 exposed his inward views and movements; but it may well be supposed that, as a support, a 
 spiritual guide, he exerted almost as determining an influence upon Peter, as Peter exerted 
 upon the world and the Church. The indications of this we find, for example, in John, 
 chaps. xviii., xx., and xxi. So far as Peter might still need human advice, he found his privy 
 council in the house of John and Mary; though we need not attribute to this circumstance 
 the fact that in the apostolic council at Jerusalem he stood so firmly for the freedom of faith 
 (Acts xv.), while soon after, at Antioch, where he was without the guidance of John, he 
 wavered once more, and should have found his support in Paul. We at last find John, how- 
 ever, in that council in Jerusalem (about the year 53 [50] ), and find him, with Peter and James 
 the Less, one of the three pillars of the church (Gal. 11.).. If there was at that time any defi- 
 nite demarcation of the three several positions of those pillars in the Jewish mission, as 
 there was between that mission as a whole and the Gentile mission of Paul, James, it seems to 
 be certain, was the presideut of the mother-church at Jerusalem, Peter more especially de- 
 voted to the Heb:ew Diaspora, John to the Hellenists, or the Jews and proselytes of Grecian 
 education. 
 
 This explains the wavering of Peter at Antioch, and his journey to Babylon to the Jews 
 resident there; and it explains the later residence of John in Asia Minor, and his doctrine 
 of the Logos, which we regard as determined by his intercourse with Hellenistic Jews. This 
 direction of John’s labors rested upon the universal destination which Christ had assigned 
 him (John xxi.). 
 
 Peter may be said to have laid the foundation of the Christian Church, as a historical 
 martyr; John, as a spiritual martyr, to have embraced in his mind all the ages of the de- 
 velopment of the Church; to form her ideal, mystical background ; to move through the 
 lark times of her conflicts and through her predominantly practical tendencies as the great 
 nnknown, notwithstanding the thousand Johns in Christendom; perpetuating himself espe 
 
 * [“ Das cine zarte Hauplevangelium,’’ an expression of Luther applied to the Gospel of John.—P. S.] 
 
§ 1. JOHN, IN HIS PECULIAR CHARACTER AND LIFE. 9 
 
 ---- 
 
 cially in all the healthful mystical and contemplative theology, to break forth in the end of 
 the days with his full spiritual operation, and present to the Lord, as a bride adorned for het 
 husband, a John-like church, matured in spiritual life. 
 
 Thus, as Peter was the first of the apostles in their relation to the eta. John was the 
 first in their relation to Christ. The talent of Peter was ideally practical; that of John, 
 practically ideal. Peter is the chief of the working, edifying, upbuilding spirits of the 
 Church; John, the chief of the contemplative. In John, the basis of enthusiasm or devotion 
 to Christ was not an inexhaustible impulse to do, but a deep, wondering celebration of the 
 eternal fact and work of the perfection of Christ.* The fundamental characteristic of Peter 
 was energetic heart; that of John, reposing heartiness. John’s piety, therefore, like that of 
 Peter, has the character of the highest purity. In his humility he goes, with great delicacy, 
 even to the suppression of himself, his mother, and his brother James, in his Gospel; intro- 
 ducing himself merely as “a disciple” of Christ (i. 40), or as “the disciple whom Jesus loved ” 
 (xiii. 23) ; his mother Salome, only as sister of the mother of Jesus (xix. 25); and James the 
 Elder but once, as son of Zebedee. In like manner, through the terrors of the world his heart 
 goes almost equally undisturbed. In the house of the high-priest he stands upright beside 
 the falling Peter. His love has the character of tender depth; his believing knowledge is an 
 intuitive beholding, rising to lyric stateliness. The ideas of love, life, and light, hatred, 
 death, and darkness, are the fundamental elements of his ideal conception of Christianity and 
 the world. Hence, to him, the Logos, as the original unity of these three elements, is the 
 
 _groundwork—the glory (the δόξα", or the absolute manifestation (ἐπιφάνεια), the final goal of 
 
 the revelation of God. Peter sees the glory of Christ chiefly in the mighty unfolding of the 
 glory of His kingdom; John sees all the glory of the kingdom of Christ comprised in the 
 single glory of His personal exaltation and His future appearing. But his contemplativeness 
 is not an idle posture; it is the energy of faith; it therefore supplies a silent force which 
 proves itself preéminently an inwardly purifying agency in the Church; and it therefore 
 expresses itself in the strongest abhorrence of evil. Thus John clarifies the Christian doc- 
 trine, the body of believers, the Church. And as, therefore, the contemplative Apostle was 
 called to enlarge and complete the New Testament in αἰῤ its constituent elements [historical, 
 didactic, and prophetic], so also the purifying Apostle was called to be longest at the head 
 of the apostolic Church. (Lange’s Apost. Zeitalter, i. p. 858; comp. Leben Jesu, i. p. 2625 
 Schaff’s Hist. of the Apost. Church, § 108, pp. 407-411.) 
 
 [9. JoHN AND Paut. As our author omits to contrast the beloved disciple who im- 
 pressed Christ’s image most deeply into the heart of the Church, with the great Apostle of 
 the Gentiles, who labored more than all in word and work, we insert here the following, by 
 way of supplement, from Schaff’s History of the Apostolic Church, Amer. ed., p. 411: “John 
 and Paul have depth of knowledge in common. They are the two apostles who have left us 
 the most complete systems of doctrine. But they know in different ways. Paul, educated in 
 the schools of the Pharisees, is an exceedingly acute thinker and an accomplished dialec- 
 tician. He sets forth the doctrines of Christianity in a systematic scheme, proceeding from 
 cause to effect, from the general to the particular, from premise to conclusion, with logica) 
 clearness and precision He is a representative of genuine scholasticism, in the best sense 
 of the term. John’s knowledge is that of intuition and contemplation. He gazes with hig 
 whole soul upon the object before him, surveys all as in one picture, and thus presents the 
 profoundest truths as an eye-witness, not by a course of logical demonstration, but imme- 
 diately as they lie in reality before him, His knowledge of divine things is the deep insight 
 of love, which ever fixes itself at the centre, and thence surveys all points of the circumfer- 
 ence at once. He is the representative of all true mysticism. Both these apostles together 
 
 * [The difference between Peter and John in their relation to Christ is parallel with the difference between Martha 
 and Mary. Both loved the Saviour with their whole heart, but the one showed it more by outward, busy action, the 
 other by inward, quiet contemplation; the one loved Him in His official dignity as the Messiah, the other in His per- 
 sonal character as the fountain of spiritual life. As Grotius ingeniously sugcests, Peter was mere a friend of Chirist 
 ‘Christophilos, or Philochristos), John a friend of Jesus (Jesuphilos), his bosom friend.—P. S.] 
 
10 THE GOSPEL ACCORDING TO JOHN 
 
 meet ali the demands of the mind thirsting for wisdom; of the keenly-dissecting understand 
 ing, as well as the speculative reason, which comprehends what is thus analyzed in its highest 
 unity; of mediate reflection as well as immediate intuition. Paul and John, in their twe 
 grand systems, have laid the eternal foundations of all true theology and philosophy; and 
 their writings, now after eighteen centuries of study, are still unfathomed.”] 
 
 10. ΤΟΝ anp Sron. After the Apostolic Council, John disappears from the New Tes- 
 tament history of the apostles. When Paul made his last visit to Jerusalem (about the year 
 59 or 60), le conferred only with James and the elders. Jobn was away—at all events, not 
 present with the others. And he could not yet have been in Ephesus when Paul, some years 
 later (about 67), wrote thither to Timothy. To the question, where he may have been in the 
 meantime, the traditions of the ancient Church give no answer (see Liicke, p. 23; my Apost. 
 Zeitulter, li. p. 420). If we suppose that, in his noiseless solicitude, he went to Persea on the 
 first symptoms of the Jewish war, and prepared the way for the settlement of the community 
 in Pella, it is only a conjecture. But since John was the greatest seer among the Christians, 
 the statement of Eusebius (iii. 5), that an oracle was impurted by revelation to the most 
 approved of the Church, which directed the whole Christian people to emigrate from Jeru- 
 salem and seek a new abode in a city of Perea called Pella; and the statement of Epipha- 
 nius, that an angel from heaven instructed the Christians to leave the capital (De ponderibus 
 et mensuris, cap. 15), may naturally be referred above all to the outstripping prophetic gift 
 ef John. Two this, add the presumption that John, even before taking his residence in Ephe- 
 sus—that is, while preparing for the composition of his Gospel, which seems to have taken 
 place, at least in part, before the destruction of Jerusalem (see below, and Apost. Zeitalter, ii. 
 p. 420)—became familiar with Grecian modes of thought, as his Gospel shows. This famil- 
 iarity he might have first gained in the Palestinian Decapolis, especially in Pella. Here the 
 Jewish-Christian type of thought must have mingled with the Greek-Christian, 
 
 Pella therefore formed the natural bridge for the Apostle from Jerusalem to Ephesus, and 
 probably he cid not leave the congregation at Pella, to pass to Asia Minor, until it was firmly 
 established. 
 
 We infer this course of things also from the harmonious correspondence in which the 
 Jewish-Christian church at Pella (Apost. Zeitalter, ii. p. 263), under the direction of Simon, 
 stood with the Gentile-Christian church of John at Ephesus. It is the fact, that the Jewish- 
 Christian church in Pella, under the bishop Simon, stood in communion with the Gentile 
 Christians. This appears, first, from the very fact of the flight of these Jewish Chmistians to 
 Pella; they did not share the fanaticism of the Jews who went to destruction with their 
 temple. Then, from the account of Hegesippus, that the aged Simon was martyred through 
 the treachery of the Jewish-Christian heretics (Euseb. iii. 82). What they hated in Simon, 
 could only be his more liberal, anti-Ebionistic position. Finally, from the account of Epi- 
 phanius and Sulpitius Severus, that “at the time that Hadrian prohibited the Jews from 
 going to Alia Capitolina, the Christians, in order that they might return to the Holy City, 
 had put away every connection with the Jewish worship, and had confirmed this renunciation 
 by choosing a Gentile bishop by the name of Mark.” But certainly so great a freedom must 
 have time to ripen; and this was afforded by the episcopate of Simon. It is further to be 
 observed, that, according to the testimony of the monk Maximus, Aristo of Pella wrote an 
 apology against the Jews; Clement of Alexandria attributed this apology to Luke (Apost. 
 Zeitalter, τὶ. 464). 
 
 But if the church of Pella was in decided fellowship with the, Gentile Christians, the 
 thurch of Ephesus and Asia Minor, which in its main element was Gentile-Christian, was in 
 equally decided fellowship with the Jewish Christians. In favor of this is, first of all, the 
 strong affinity of the writings of John, especially of the Apocalypse (which most certainly 
 belongs to Asia Minor), with the Old Testament, and with Old Testament images and modes 
 of expression. Then it is a fact that John, with the Christians of Asia Minor, observed 
 Easter according to the Jewish reckoning, and at the same time with the Jews; as is proved 
 by the testimony of the bishop Polycrates in the Easter controversies (Euseb, iii. 31; v. 24) 
 
§ 1. JOHN, IN HIS PECULIAR CHARACTER AND LIFE. li 
 
 Finelly, it is well known that John had to contend as firmly in Ephesus against tle Gentile- 
 Christian Gnosticism, as Simon in Pella against the Jewish-Christian Ebionism. This his 
 writings, and the testimony of the ancients, prove. (See the section on the Design of the 
 Gospel, below.) His contest was, indeed, in part with the mixed forms of a Gnostic Ebion- 
 ism, as represented by Cerinthus. As to the affinity of John with Judaism, Irenseus infers 
 from the Acts, and from Gal. 11. 9, that, so long as he was in Jerusalem, John, with the other 
 apostles, continued the strict (religious) observance of the Mosaic law (Adv. Hareses, iii. 12). 
 “ This, however,” observes Liicke (Ὁ. 19), “is to be very much qualified on account of the 
 growing separation between the Jewish and Christian communities in Jerusalem.” 
 
 But the degree of this separation, and the whole import of it, must be distinctly fixed. 
 The apostles were severed from Judaism in principle by the death of Christ (Eph. ii. 15; 
 Col. ii. 14; Acts xv.). By the real Passover, the Jewish Passover, as a type, was for them 
 abolished ; that is to say, the centre of communion in the Jewish religion was for them de- 
 stroyed (John xix. 86). No element of Judaism could henceforth appear to the apostles 
 necessary to salvation (Acts xv. 10,11). But this did not require them to abandon the fel- 
 lowship of the temple; the less,’since, on the preaching of Peter (Acts ii.), a large Jewish- 
 Christian congregation had formed itself about them. According to the law of the Spirit, 
 they did not withdraw, but they suffered themselves to be thrust out. The gradations of this 
 passive excommunication appear plainly in Acts v. 40; vii. 58; xii. 1,2; xv.; to which add 
 especially the execution of James the Just (see ‘ James,” in Winer). But if, nevertheless, the 
 apostles supposed that circumcision might continue among the Jewish Christians, and if they 
 even, according to Acts xy., made it the duty of the Gentile Christians to bind themselves to 
 the so-called Noachic commandments, we must again insist, that these were not religious con- 
 ditions of the inward assurance of salvation, but ethical conditions of the outward fellowship of 
 salvation, or of the communion between Jewish and Gentile Christians, ecclesiastical, ethical dog- 
 mas, the formal obligation of which might vanish with the vanishing occasion of them (the 
 prohibition of blood). The statement of Polycrates of Ephesus (Euseb. iii. 81; v. 24), that 
 John, being of the family of the high-priest, continued, while an Apostle, to wear the high- 
 priest’s diadem (πέταλον) among the Jews, we consider, like the similar statement of Epipha- 
 nius respecting James the Just, (with Solomon Cyprian,) a symbolical mode of expressing the 
 pre¢minent autbority of John among the early Christians (Liicke, p. 20, note). 
 
 Thus we see the harmonious contrast which existed in the first half of the apostolic age 
 between the churches of Jerusalem and Antioch under the leadership of Peter and Paul, and 
 then of James and Paul, in the second half of the apostolic age, the mest obscure period of 
 the rise of the Church, the time of its sprouting in the field of the world like winter grain 
 under the snow, propagating itself in the contrast of Pella and Ephesus under the apostolic 
 episcopates of Simon and John. 
 
 How the residence of John in Ephesus is related to the Church tradition that Timothy 
 was the first bishop of Ephesus (Euseb. iii. 14), cannot be accurately determined. If it be 
 possible that Timothy continued to labor in Ephesus under the direction of John, it is, on 
 the other hand, improbable that he should have died here as a martyr under Domitian 
 (Niceph. ii. 14), while banishment only was inflicted upon John. 
 
 Two points in reference to the later life and the death of John remain to be particularly 
 noted : the question of the time of his banishment to Patmos, and the testimonies respecting 
 his great age and his end. 
 
 We consider the assumption that John was banished to Patmos under the reign of Do- 
 mitian, established both by ancient testimonies and by modern researches. According to 
 Irenus (v. 30), John had his vision toward the end of the reign of Domitian. According 
 to Clement of Alexandria (Qués Dives salvus, ὃ 42, and in Euseb. iii. 23), John was recalled 
 from the island of Patmos to Ephesus after the death of the tyrant. He does not, indeed, 
 name the tyrant; but this indicates that the tradition was already quite established. Origen 
 also appeals to a settled tradition (on Matt. xx. 22, 23). Eusebius (iii. 18, 23, Chronicon on 
 the fourteenth year of Domitian) has explicitly fixed this tradition under Domitian. The 
 
12 THE GOSPEL ACCORDING TO JOHN, 
 
 variations from it begin with Epiphanius. They are divided between Claudius and Nero, 
 The older rest on conjectures, the later in good part on dogmatic prejudice. Internal evi- 
 dences: the picture of a later condition of the Church in the Apocalypse (6. g., c. 111, 18, ὥς.) 
 speaks likewise for the time of Domitian. Also a more general form of persecution than 
 that under Nero. In a more extended induction, specialiy directed against Liicke, Hengsten- 
 berg (Die Offenbarung des Johannes, Ὁ. 2 sqq.) has vindicated anew the ancient tradition 
 The composition of the Apocalypse accordingly falls in the years 95 and 96. Tertullian has Ἢ 
 supplemented the historical fact by the legend that John, vefore his banishment, was im- 
 mersed in boiling oil at Rome, but came out unharmed, 
 
 There lies, then, probably a long interval between the first settlement of John in Ephesus 
 and his banishment to Patmos. In this interval of great, silent ministry, the Johannean 
 school and church bloomed in Ephesus and Asia Minor. 
 
 The death of John in Ephesus is attested by the Easter Epistle of the Bishop Polycrates 
 of Ephesus, so early as the middle of the second century. According to Ireneus, he died in 
 the reign of Trajan; therefore after the year 98. According to Jerome, he attained the age 
 of one hundred years; according to Suidas, a hundred and.twenty. The Chronicon Paschale 
 says he had lived in Ephesus for nine years before his exile on Patmos, spent fifteen years in 
 exile, ved twenty-six years after the exile, and died at the age of a hundred years and seven 
 nivnths, in the seventh year of the reign of Trajan. He must have been near a hundred 
 years old; for Polycarp, who died about 170, and Papias, who died in 164, had been his 
 disciples, 
 
 The Church tradition has preserved some significant incidents of his later life: (1.) Of 
 his beroism in rescuing from robbers a youth who had been converted by him, and had after- 
 wards apostatized (Euseb. iii, 23, after Clement of Alexandria); (2.) of his flight from a 
 bath in which the heretic Cerinthus was (Iren., Haers. 111. 8, 28); (3.) of the raising of a 
 dead man by his hand at Ephesus (Euseb. v. 18); (4.) of his play with a partridge, which 
 he made the emblem of the blessing of recreation (Joh. Cassian, Collat. xxiv. 21);* (5.) of 
 his last sermon: Little children, love one another (Hieron., Comment. ad Galat. vi.). 
 
 The statements of tradition have gathered embellishing legends of his miraculous burial 
 ana end, and even of his continuing alive, with reference to John xxi. 22: (1.) According to 
 pseudo-Hippolytus, he did not die, but was translated, like Enoch and Elijah. (%.) Augus- 
 tite tells the story, from apocrypha, that he caused his grave to be prepared while he yet 
 lived, and laid himself in ic, as in a bed, to die; and on the ground of the expression in 
 John xxi., it was belicved that he did not actually die, but only siept; his breathing moved 
 the earth over his grave, and continually threw up a white powder from beneath. This last 
 was reported, Augustine says, by trustworthy people. (8.) In the Middle Ages, and even in 
 modern times, the saying has been widely spread, that he still lives. Licke says: Certainly 
 in his writings. Why not as much in his spiritual kin, and in the John-like mystical and 
 mysterious background of the Church? (4.) The legend that God raised him from the 
 grave, and preserved him for the last times, in which he was to bear witness to the truth, and, 
 with Enoch and Elijah, resist Antichrist. 
 
 Polycrates called him a martyr (according to Euseb. 111, 31; v. 24); no doubt in the 
 antique sense of a witness who persevered even unto death. Subsequently it was a trouble 
 to Chrysostom and Augustine, that he was not a martyr in the literal sense. The early 
 Church, on the contrary, celebrated his remaining always a stranger to sensual love, and 
 extolled him as the virgin-like, παρϑένιος, mapSevos, from Rev. xiv. 4.7 
 
 That John was a martyr and a virgin-like spirit in a higher sense than the legalistie 
 
 * (Prof. Plumptre, in his article on John in Smith’s Dictionary of the Bible, i, p. 1107 (in Hackett’s ed. p. 1423), is 
 iispcsed to accept this tradition of Cassian, as illustrating the truth— 
 “‘He prayeth best who loveth best 
 All things both great and small.””—P. 5.1, 
 t [Augustine calls him “virgo mente et corpore.” St. Jobn may certainly be regarded as the highect male type 
 of all moral chusity, as the Virgin Mary stands out as the model of female purity.—P. 8.] 
 
§ 2. THE WRITINGS OF JOHN. 13. 
 Church could conceive, is evinced by the whole character of his inner life. Who can tell 
 what griefs a legalistic and formalistic tendency in the later apostolic age alone had already 
 prepared for him (see the first of his three Epistles)? He has the promise, that he shall not 
 die, but live till the Lord come, and doubtless come forth in some special way toward the 
 end of the days, befcre the coming of the Lord ;—which has given occasion to Schelling’s 
 profound construction of the three successive apostolic periods (the Petrine, the Pauline, and 
 the Johannean). See my Geschichte des apostolischen Zeitalters, ii. p. 649, and Schaft’s Hist. 
 of the Apostolic Church, Amer. ed., pp. 674-678 [and Schaff’s note to Lange on Romans, Amer. 
 ed., pp. 1, 2]. 
 
 There are named to us as immediate disciples of John, Papias (underrated by Eusebius), 
 Ignatius of Antioch, and Polycarp (Euseb. 111. 22, 89; Iren. iii. 3; Euseb. v. 20 and 24). 
 But with the rising importance of Iirenzus, Hippolytus, and other representatives of the 
 Asiatic Church in Italy, South France, and Britain, the importance of the school of John also 
 must come more into view. It was the salt of the mediwval Church, and continues to prove 
 itself a quickening element in theology and the Church, tarrying for a richer future (see the 
 citations,of Meyer, p. 4; my Apost. Zeitalt., il. p. 448; p. 466; p. 603; the article “ John,” by 
 Ebrard, in Herzog’s Encyclopedia ; the same article in Winer’s Real-Lexiion and in the Com- 
 mentaries, &c.). For further sources for the biography of John, see especially Credner’s 
 Hinleitung, p. 214 sqq. [The reader is also referred for biographical details to the article 
 John in the English Bible Dictionaries of Smith (Hackett and Abbot’s ed.), Kitto, and Fair- 
 bairn, and to Schaff’s Hist. of the Apost. Church, §§ 99-108, pp. 395-480. On the legends 
 respecting the Apostle, see Mrs. Jameson’s Sacred and Legendary Art, i. 157-172, 5th ed.—P. §.] 
 
 § 2. THE WRITINGS OF JOHN. 
 
 The writings preserved by the Church under the name of John, of the genuineness of 
 which we must speak in the proper place, with all their diversity, corresponding to the 
 diversity of their literary species, have so many and so important peculiar traits, and have 
 these traits, too, so much in common, that, with a better developed taste ia regard to biblical 
 style, we shall be ro more able to ascribe them to different authors, than to attribute the 
 different masterpieces of one great painter to different masters. 
 
 The peculiarities of the matter of these writings are: (1.) The depth and fulness of the 
 christological idea of Christ and His kingdom (the Word); (2.) The spiritual concentration 
 of the depth and fulness of the Messianic life in the personality of the Lord, making heaven 
 and earth a symbolism of Christianity, of its struggles and its triumphs (Love); (8.) The 
 universalism of Christianity, grounded in God, embracing and shining through the world 
 (Zife); (4.) The festive spirit of the assurance of victory, wherein Christ in His imperial 
 power destroys the works of the devil as works of falsehood and darkness (Light). Love, 
 life, and light, in, the sense of infinite fulness and personal distinctness, come forth with the 
 Word, and destroy the kingdom of hatred, darkness, and death. 
 
 In reference to the first trait, compare John 1. 1-3; 1 John i. 2; Rey. i. 5-8. For the 
 second, see John i. 4, 14; 1 John iv. 8,12; comp. chap. i. 7; Rev. 1. 17, 18; comp. chap. 
 v. 6. For the third, John v. 26; xi. 25; xiv. 6; 1 Johni. 2; 11. 25; Rev. vii. 18; chap. xxi. 
 For the fourth, John viii. 12; 1 Johu i. 7; Rev. xxi. 23. The views homogeneous, howcver, 
 pervade all the writings of John; everywhere the divine Word, Love, Light, Life; the de- 
 struction of the destroyer of man, and of his manifestations, hatred, darkness, and death. 
 
 If it be objected that these traits appear also in the other apostolic authors, we most 
 readily grant it in a certain sense; for John is not Christ, and has no new Christ. But in the 
 proportions of his christology he is beyond even Paul, with reference to the first trait, in the 
 distinctly expressed celebration of the Logos with God in an ontological trinity, his eternal 
 existence God-ward ; with reference to the second, in the fact that for him the personality of 
 Christ is his history, not the converse, and of Christ not only as made man, but also as made 
 flesh ; with reference to the third, in his making Christ not only the creative and upholding 
 
ip THE GOSPEL ACCORDING TO JOHN. 
 
 force of the worl], as in Paul (Col. i, 17), but also the inmost kernel, the gist, the truth of its 
 lite (John xv. 1); with reference to the fourth, in the fact that, with Jobn, Christ not only in 
 an ethical operation enlightens the world, and luminously judges and awakens it, but also is 
 the ideal truth and reality of the world, reducing and exalting the whole real world tu a 
 transparent symbol of the eternal kingdom of light and love.* 
 
 To these peculiarities of the matter of the Johannean writings, their peculiarities of form 
 correspond (1.) The mighty unity of principle, ruling the whole representation—that is, the 
 clearness aud transparence of the theme, the motto of the books. (2.) The personal holding 
 and shaping of all historical and didactic matters, to give their central, spiritual, hearty 
 expression, (8.) The universal grandeur, sublimity, and organically pure structure of the 
 compositions, and the richness of the elements embraced and organized by them. (4.) The 
 lyric, festive diction, with the consequent directness of expression, the limited but pregnant 
 fund of language, and the inimitable coloring, reminding only of the Song of Songs, and of 
 the highest products of human poesy. On the diction of John, and his circle of words, see 
 Creduer, Hinleitung, Ὁ. 222; Guericke, Isagogik, p. 205 [p. 218 in the 3d ed. of 1868}. 
 
 Just this deep and beautiful monotony of the Johannean view and statement contains the 
 reason, however, why the Johaunean spirit unfolds itself in the copious variety of views and 
 of forms. The trunk, rooted in a bottomless depth, strong in its solitary unity, spreads its 
 palm-crown far out over the New Testament. 
 
 We have four Evangelists in the New Testament; John, the Evangelist who lay on Jesus* 
 bosom, wrote the most profound and far-reaching Gospel, the fourth, and the complement of 
 the other three. 
 
 The Apostle Paul left the richest treasure of Epistles; John, the Apostle and primitive 
 presbyter of the Church, left a trilogy of Epistles, in which the deepest essence and the 
 ideal order of the fellowship of the Church in Christ reflects itself for all ages, 
 
 The Evangelist Luke is, next to Paul and John, the most copious author of the New 
 Testament (the Gospel of Luke and the Acts). Luke, in his exhibition of the life of 
 Jesus, went back to the historical beginning of his childhood, and Luke’s final historical 
 goal was the Church in Rome; but the Gospel of John goes back into the depths of the 
 Godhead, and the Apocalypse exhibits the entire history of the Church to its consumma- 
 tion in the new, eternal city of God (not in the eternal world, for the actual world must 
 merge organically in the thoroughly personal city of God), 
 
 If we remember that the first three Evangelists wrote on special occasion, and that the 
 Epistles of Paul were in reality not literary productions, but historical acts, John appears as 
 preéminently the author of the New Testament, even more than Luke, and, as such, entirely 
 fitted to appear for the holiness of the Bible. The language of Scripture is the word of 
 spirit ; in this language must the disciple who does not die especially speak. 
 
 Some have found a considerable difference between the Gospel and the Epistles of John. 
 But here the unity in the diversity needs apology least of all. 
 
 But the contrast between the Gospel of John and the Apocalypse has been urged with 
 very special emphasis. It has been said [by De Wette, Liicke, Bleek, and others] that John, 
 
 * (From Schaff’s History of the Apostolic Church, p. 618: **John’s theology is by no means so complete, or devele 
 oped with such logical precision and argumentative ability, as that of Paul. It is sketched from immediate iutuition, in 
 extremely simple, artless, chi dlike form, in grand outlines, in few but colossal ideas and antitheses, such as light and 
 darkness, truth and falsehood, spirit and flesh, love an@ hatred, life and death, Christ and Antichrist, children of God 
 a1 children of the world. But John usually leaves us to imagine far more than his words directly express—an infinity 
 lying behind, which we can better apprehend by faith, than grasp and fully measure with the understanding. And 
 especially does he co..nect every thing with that idea of a theanthropiec Redeemer, which had become part and parzel of 
 luis own soul ; nor can he strongly and frequently enough assert the reality and glory of that which was to him, of all 
 facts aud experiences, the surest, the holiest, and the dearest. But with regard to its principle, and the point of view 
 from which it is constructed, the doctrinai system of John is the highest and most ideal of all—the one toward whieh 
 the others lead and in which they merge. It wonderfully combines mystic knowledge and love, contemplation and 
 advration, the profound wisdom and childlike simplicity, and is an anticipation, as it were, of that vision face to face, 
 into which, according to Paul (1 Cor, xiii. 12; comp. 2 Cor. v.7), our fragmentary knowledge, and faith itself wil 
 finally pass,’’] 
 
. GOSPEL OF JOHN, ITS CHARACTER AND IMPORT. 15 
 the author of the Gospel, cannot have written the Revelation. Minds like Luther and Githe 
 have measured and mismeasured their strength upon the Apocalypse. Then again it has 
 been said [by Dr. Baur and the Tiibingen school], John was the author of the Apocalypse, 
 and therefore cannot have written the fourth Gospel. But in the end it has to be conceded 
 that only one person, the author of the fourth Gospel, could have written the Apocalypse ; 
 and that, conversely, only one man, the author of the Apocalypse, can have been the writer 
 of the Gospel. It is one thing to speak in the understanding [νοῦς], in reflective conscious- 
 ness; another, to speak in the spirit [πνεῦμα], in the directness of an inspired frame (1 Cor. 
 xiv. 15). The Gospel requires the Apocalypse, the Apocalypse presupposes the Gospel (see 
 my Vermischte Schriften, vol. ii. p. 178, and Schaft, Hist. of the Apost. Church, § 107, pp. 
 422 ff.). The supposition of two authors, besides, is connected with Eusebius’ old fiction of 
 the presbyter John of Ephesus, which arose from a misinterpretation of Papias. (On this, 
 comp. Guericke, Die Hypothese von dem Presbyter Johannes, als Verfasser der Offenbarung, 
 Hale, 1831; my Apost. Zeitalt., i. p. 215; Schaff, 1. c. p. 421.) 
 
 On the relation of the fourth Gospel to the first three, the Synoptists, comp., in the vol. on 
 Matihew, the Introduction to the New Testament, ὃ 2, and the works cited there. The Epis- 
 tles of John belong together to the division of Catholic Epistles. On the idea and the group 
 of the Catholic Epistles, compare Guericke, p. 430 [p. 416 ff., 3d ed.]. 
 
 In the Apocalypse the highest immediacy and directness—that of vision—is combined in 
 the most wonderful manner with the highest sacred art—that of apocalyptic, traditional 
 symbolism (see Liicke, Hinleitung in die Apoc.). And in this view, we have in the form of this 
 Apocalypse a sealing of the incarnation, an incarnation raised to the highest power; the 
 mtensely earnest seer-spirit becomes art in the purest sense; art in ghostly severity becomes 
 the prophetess of the judgment and the glorification of the world. 
 
 To come to the contents: The writings of John form a trilogy. The Gospel, ‘the Epistles, 
 and the Apocalypse represent the evangelic foundiag, the organic shaping, and the eternal 
 future of the Church ; Christ who was, and is, and is to come. 
 
 But each unit has again a trilogical constitution. The Gospel testifies in the prologue the 
 outgoing of Christ from eternity (chap. i. 1-18); in the body of it, His historical manifesta- 
 tion ; in the epilogue (chap. xxi.), His future spiritual presence in the world, represented by 
 the Petrine and Johannean type of Christianity and the Church. 
 
 As to the three Epistles: The second and third form corollaries to the first. The first sets 
 forth the fellowship of believers in the love of Christ, in opposition to ihose who do not 
 belong to them; the second speaks against the lax obliteration of the line of this fellowship, 
 requiring the condition of the essential confession ; the third reproves the harsh contracting 
 of the line in fanatical stringency. We readily see that these two Epistles stand in regular 
 sequence, and that the second could not be the third, nor the third the second. 
 
 The Apocalypse places itself at the beginning on the historical basis of the seven churches, 
 and of the seven epistles which transform those churches into types of the future (chap. 
 i-iii.). Upon this the prophetic images of the future are unrolled. (After the seven 
 churches, the seven seals, the seven trumpets, the seven thunders, the seven heads of Anti- 
 christ, the seven vials of wrath, then the consummation, as the total manifestation of the 
 seven spirits at the beginning.) At the end, after the consummation of the judgment, appears 
 the counterpart of the seven churches, the eternal city of God (chap. xxi.). 
 
 § 3. THE GOSPEL OF JOHN, ITS CITARACTER AND IMPORT. 
 
 The Gospel of John is the Gospel of the real ideality of the life of Jesus and His eternal 
 operation ; the Gospel of the real ideality of Christianity ; or, the Gospel of the ideal person- 
 ality, therefore, of the glorification of all the ideal relations of the world and of life. In this 
 view we may consider it (1.) in its intrinsic import; (2.) as the complement of the three 
 Synoptical Gospels; (8.) as the antidote to the false, religious idealism and realism of its 
 time ; (4.) as the consummation of the gospel history and doctrine in general; as exhibiting 
 
\ 
 
 i6 THE GOSPEL ACCORDING TO JOHN. 
 
 the realization of all the types in the world; as the ideal transfiguration of all real relations 
 of the world; as the Gospel of absolute personality, of the unity of idea and life. 
 
 1. THE GOSPEL IN ITSELF CONSIDERED. 
 (a.) ts Character in General. 
 
 The Christ of John has been called a “ shadowy form” (Nebelgestalt). The truth is, that 
 He comes into the purest light of personality; that the Gospel is, throughout, the most dis- 
 tinct biography of the most distinct character, though of a character which to the beclouded 
 eye can appear cloudy on account of its ideal fulness, and on account of the delicacy and 
 majesty of its outlines. The Gospel sets out from the manifestation of the personal God in 
 his Logos (chap. i. 1-14) ; it ends in the personal epiphany of the glorified Christ. It places 
 all antiquity, the entire ancient covenant, before our eyes in personal concentration in 
 John the Baptist. The second personage, in whom the old covenant was in a still higher 
 munner concentrated—Mary—remains for a while in the background (chap. i. 13, 14). She 
 herself is represented by her Son, so far as the old covenant fulfils itself in Him (John i. 17). 
 Likewise the life of the post-historical Christ to the end of the world is here represented by 
 the antithesis of two persons: Peter and John (John xxi. 15-23), in their connection with the 
 company of the Apostles represented by a number seven (John xxi. 2). Between this intro- 
 duction and conclusion the Gospel places the biography of the historical Christ; and in 
 distinct chronological order. 
 
 The first section extends to the first Passover, at which Christ openly appears as the great, 
 anonymous Prophet (John 1. 19-ii. 19). John has pointed the Jews to Jesus, and they have 
 not known Him (chap. i. 19-28). Therefore Jesus, renouncing the name of Messiah, must 
 reveai himself in His Messianic power. So He reveals himself at first to the first disciples 
 (John i, 29-51), represented by Andrew, John (intimated, not named), Peter, Philip, Na- 
 thanacl (Bartholomew). He reveals himself to them by His master-look into their inmost 
 life, and His distinct exposure of it, by a prophetic reading of character in the miraculous 
 power of Divine knowledge; the copy of the election of God himself. He reveals himself 
 next to the pious in general at the marriage in Cana by His first miracle. The mother of 
 Jesus becomes the personal expression of faith in the need of life, which He only can sup- 
 ply ; the master of the feast becomes witness to the richness of life which He gives. With 
 this the holy family is established, the first germ of the Church in purely personal outlines 
 (chap. ii. 12). 
 
 The second section extends from the Passover of the year of Rome 781 (see Wieseler, 
 Chronologische Synopse, p. 166) to the feast of Purim of 782 (see Winer, Purimfest, in the 
 Sprin, before the Passover), and relates the first public manifestations of the Lord (chap. 11. 
 13-iv. 54). Jesus reveals himself first to the people in the temple, then to Nicodemus by 
 night, afterwards to the disciples of John the Baptist, then to the Samaritans, finally to the 
 noblemen of the government of King Herod Antipas. The Jews find Him, in the purifica- 
 tion of the temple, the most genuine of Jews, whom zeal for His Father’s house threatens to 
 consume ; Nicodemus, the master of Israel, must do homage to Him as the divine Master; 
 John the Baptist must utter his acknowledgment of the greater Baptizer; the Samaritans, 
 represented by the woman of Samaria, learn to greet in Him the Messiah of the Jews, who 
 makes an end of the old antagonism between Mount Moriah and Mount Gerizim; the royal 
 official must recognize in Him a royal power which sends its saving behests afar. 
 
 The third section extends from the feast of Purim in 782 to the feast of Tabernacles in 
 the same year, according to Wieseler, the 12th of October (chap. v. 1-vii. 9). The decisive 
 struggle with guilt and need in Israel begins. The pool of Bethesda, with its angel-miracles 
 in Jerusalem, heals no more ; the cripple who has waited there thirty-eight years for help, and 
 who represents the impotence of effete Judaism, Jesus heals on the Sabbath, and presents 
 himself to the Jews, who would kill Him for the act, as the life-giving healer and the quick 
 
§ 8. THE GOSPEL OF JOHN, ITS CHARACTER AND IMPORT. ἋΣ 
 
 ----- Ὁ 
 
 ener of the dead. The people faint on their pilgrimage to the Passover on Zion; Jesus feeds 
 and satisfies the people with His miraculous bread, overcoming the anxieties of the natural 
 view of things, which Philip, who calculates the great demand, and Andrew, who counts up 
 the small store, mutually represent. And as He has avoided the persecutions of the Jews in 
 Jerusalem who would kill Him, so the Jews of Galilee, who persecute Him with their sensu- 
 ous homage, to make Him king, He escapes first on the mountain in the night, then upon the 
 gea, in a miracle which here appears only as an incident (as an exertion of miraculous power, 
 in which He flees from false disciples, and seeks the true), and then declares to them plainly 
 that He comes not to give them bread outwardly, as Moses, but, in the sense of the spirit, He 
 must be to them Himself the bread of life, the living food from heaven. By this He effects 
 the beginning of a separation between His true and false disciples (chap. vi. 66-71). Thus is 
 expressed the antagonism between Him and the world, in which even His brethren, as repre- 
 sentatives of His discipleship in general, do not yet know themselves to be, and which deter- 
 mines Him to continue His course in sporadic manifestations (chap. vii. 1-9). 
 
 The fourth section extends from the feast of Tabernacles in the year 782 to the feast of 
 the Dedication of the Temple in the same year, Dec. 20th, according to Wieseler (chap. vii. 
 10-x. 22). Jesus brings His controversy with the Jews to an issue. - 
 
 (4.9) In respect to His authority as a teacher (chap. vii. 15-18). 
 
 (2.) In respect to His miracle on the Sabbath (chap. vii, 19-24). 
 
 (3.) In respect to His extraction (chap. vii. 25-381). 
 
 (4.) In respect to His and their future (chap. vii. 32-86). 
 
 (5.) In respect to His relation to the temple solemnities, first the festival of the drawing 
 of water from the well of Siloam (chap. vii. 37-53), then the torch-light celebration at the 
 feast of Tabernacles (chap. vill. 1-11; 12-27). 
 
 (6.) In respect to the false hope of the Messiah (chap. viii. 28-59). 
 
 (7.) In respect to the true and false power of enlightenment for the world on Temple Hill 
 (chap. ix.), presented in the healing of the man born blind by means of the water of Siloam. 
 
 (8.) In respect to the true and false claims to the pastorship of the people of God (chap. 
 x. 1-21). 
 
 ‘With this great contest He brings on the incipient separation between His friends and His 
 enemies, the children of the light and the children of darkness. 
 
 The fifth section goes from the feast of the Dedication in 782 to the Passover of 783 
 (chap. x. 22-xii. 50). Jesus offers himself more distinctly to the Jews on their inquiry (prob- 
 ably for the second time to the authorities) as the true Messiah, the Son of God. 
 
 (1.) Appealing to His works (x. 22-31). 
 
 (2.) Appealing to the Old Testament (vers. 32-42), likewise by the sign of the raising of 
 Lazarus, the great life-miracle among his friends, represented by the family of Bethany hard 
 by the gates of Jerusalem (chap. xi. 1-45), and by that very step He draws on the final 
 resolution of the Jews, represented by the high-priest Caiaphas, to kill Him (chap. xi. 46-57). 
 
 He prepares himself for death. 
 
 (1.) By the anointing in the family at Bethany, among whom He has proved himself the 
 resurrection, in a circle in which the anointing disciple and the objecting traitor represent 
 the part of His friends and His enemies in His death (chap, xii. 1-8). 
 
 (2.) By His triumphal entry into the city and the temple, where the homage of the Greeks 
 fills Him with the presentiment of His death (chap. xii. 9-88). 
 
 (8.) Ry the last parting words with which He withdraws from the people (vers. 34-59). 
 
 The sixth section gives the history of the last Passover at large (chap. xiii. 1—-xix. 42). 
 
 (1.) The feet-washing, as the symbolical purification of the disciples and the real example 
 of the Lord, connected with the virtual expulsion of the traitor from the circle (chap. xiii, 
 1-30). , 
 
 (2.) The parting discourses concerning the spiritual glorification of the Son of Man: a. 
 Sonnected with the supper, His approaching departure, His denial by Peter (chap. xiii. 
 81-38) ; b. Point’ng to His Father’s house and the reunion beyond the grave, and answering 
 
 2 
 
18 THE GOSPEL ACCORDING TO JOHN. 
 
 tbe questions of Thomas respecting the way, and of Philip respecting the goal (chap. xiv. 
 1-15); 6. Promising, by the Comforter, full compensation for His departure from them in 
 this world, and His own return and reunion with them in the fellowship of the Father throuch 
 the Holy Ghost, and answering the question of Judas, why this revelation was given oniy ta 
 His own, and not to the world (chap. xiv. 16-31); d. The condition of the new death-span- 
 ning fellowship of the disciples with the Lord; He being the vine, they the branches. Their 
 relation to the Lord. Their relation to the world (chap. xv. 1-xvi. 11); e. The preparation 
 of the disciples for the impending distress and the ensuing time of joy (chap. xvi. 12-82) ; 
 J. The glorification of the whole redeeming work of Christ, to the perfection of His Father's 
 house amidst the dissolution of the ungodly world, in the prayer of Christ for the glorifica- 
 tion of His person; or the high-priestly prayer ἜΝ Xvii.). 
 
 (3.) Jesus, the Lord of glory, judged by the world (chap. xviii. 1-19, 42); a. Jesus, ae 
 the traitor Judas, and the hostile guard; their dismay before the majesty of Jesus; ὁ. Jesus, 
 and the carnal zeal of Peter, in contrast with the sublime calmness of the Lord; 6. Jesus in 
 the house of Annas, the two disciples in the hall; the serenity of the Lord; d. Jesus before 
 Caiaphas; the fulfilled prophecy of the Lord; 6. Jesus before Pilate; the judicial acts and 
 struggles of Pilate; the royal dignity of Jesus; Κι Jesus on the cross, the King of the Jews; 
 g. The forsakenness of the dying Christ; 4. His last word: “It is finished ;” ὁ, The miracle 
 in His dead. body ; the miraculous awakening of silent friends to their discipleship. 
 
 The seventh section embraces the course of the fexst of the Passover from the first to the 
 second Lord’s Day (chap. xx.). Christ risen makes himself known to His disciples, and makes 
 them perfectly free from the wretchedness and unbelief of the world. Magdalene, Peter, 
 and John, the disciples in general, the first fruits of the Spirit, and the mission of Christ. 
 Thomas. 
 
 The histories of the last chapter have a typical, symbolical import, and, as an epilogue on 
 the post-historical movement of Christ in the world, correspond to the prologue on His 
 pre-historical movement in the world. That the life of Jesus is here set before us in the 
 grandest outlines of personal life, is plain. The Gospel brings few personages before us, but 
 these all have a general import besides their individual ; they represent human nature and the 
 world in their most diverse aspects. The personality of Christ, however, throws light on all, 
 now to condemnation, now to salvation; and in and above the personality of Christ, the 
 being and the movement of God himself becomes manifest to us in the threefold radiance of 
 the Father, the Son, and the Comforter. 
 
 (0) The Ideality and Symbolism of the Gospel. 
 
 Agreeably to the peculiarity of the Gospel of John, all the real persons, things, and cir- 
 cumstances in it are symbolically or allegorically transparent, being suffused with the light 
 of the idea. John gives us not only a symbolism of the Old Testament word, of Old Testa- 
 ment institutions, histories, and persons; he gives us also the symbolism of nature, of an- 
 tiquity, and of history, of personal life; hence the absolute symbolism, or the ideal import 
 of all real existence in significant outlines. He thus goes far beyond the symbclism of 
 Matthew, and of the Epistle to the Hebrews, and even of Paul. 
 
 As scriptural symbolism we adduce: chap. i. 1, with reference to Gen. i. 1 sqq.; ver. 11, 
 with reference ἴα Ex. ix.; ver. 23, with reference to Isa. xl. 3; ver. 27, with reference to Mal. 
 iv. 5; ver. 29, with reference to Isa. 1111. 7; ver. 51, with reference to Gen. xxviii. 12; chap. 
 ii. 17, relating to Ps. Ixix. 10; chap. iii. 13, to Dan. vii. 13; ver. 14, to Num. xxi. 8, 93 
 ver. 29, perhaps to Ps. xlv. 8, 10; chap. v. 39, 46, and chap. vii. 38, to Zech. xiv. 8 οὖ al. ; 
 chap. vili. 17, to Deut. xvii. 6; xix. 15; ver. 44, to Gen. iii.; chap. x. 14, to Zech. xi, 7; chap. 
 x. 34, to Ps. Ixxxii. 6; chap. xii. 14, to Zech. ix. 9; ver. 38, to Isa. 1111. 1; ver. 39-41, to Isa, 
 vi. 1; clap. xvi. 32, to Zech. xiii. 7; chap. xvii. 12, to Ps. xl. 10; chap. xix. 24, to Ps, xxi 
 19; chap. xix. 29, to Ps. Ixix. 22; ver. 36, to Ex. xii. 46; ver. 37, to Zech. xii. iv. 
 
 That John accounts not only conscious verbal prophecies as symbolical utterances, is 
 
8 8. THE GOSPEL OF JOHN, ITS CHARACTER AND IMPORT. 19 
 
 .----- 
 
 evinced by many of his citations. In him, the sense of the anticipation of the New Testa- 
 ment element in Old Test ment types of mind and of things is especially developed. In the 
 life of Christ, every important word of the Old Testament finds its purest expression, its final 
 fulfilment. And the symbolism of Old Testament persons, institutions, and events, unfolda 
 itself in equal richness. The whole Old Testament is concentrated in the prophecy of John 
 (chap. i. 6). The ground-thought of the Old Testament is: Israel the people of God; the 
 Evangelist declares forthwith that Christ has a new people, born of the Spirit, for His pos- 
 session (chap. 1. 11-13). The mysterious centre of the Old Testamert system is the manifes- 
 tation of the “glory of the Lord,” the δόξα (Shekinah); the Evangelist declares that this 
 glory has appeared essentially in Christ (chap. i. 14). The antithesis between the Old 
 Testament and the New is fully drawn in the antithesis between Moses and Christ (chap. 
 τ 17). 
 
 But Christ comes forth as the substance of the Old Testament itself, for He was before 
 John the Baptist (chap. 1. 15, 27). He is the Messiah of promise, not only baptized, but bap- 
 tizing with the Holy Ghost (chap. i. 82,41). Nathanael represents the true Israelite (ver. 47), 
 even an Israel who should see without ceasing the angels of God ascending and descending 
 (ver. 51; see Gen. xxviii. 12). And the temple of the Israelites is a symbol of the body of 
 Christ (chap. 11. 19). Circumcision in connection with washing is a symbol of the second 
 birth into the real kingdom of God, the counterpart of His typical kingdom (chap. iii. 5). 
 The brazen serpent which Moses lifted up as a healing sign, is a symbol of Christ lifted up 
 on the cross (chap. iii. 14). The typical nuptial relation between Jehovah and His people in 
 the Old Testament, is a symbol of the relation between Christ and His Church (chap. iii. 29). 
 Jacob’s well in Sychem is a symbol of the inner iife from the fountain of the peace of Christ 
 (chap. iv. 10). Mount Zion is a symbol of tLe supremacy of spirit and truth wherein God 
 should be worshipped (chap. iv. 23); the pool of Bethesda, with its angelic help, a symbol 
 of the divine healing workings of Christ in His Church (chap. v.). The raging sea is an 
 emblem of the raging voices of the people, above which Jesus walks, as the mountain is an 
 emblem of the exaltation of His life of prayer above the world (chap. vi.). The manna of 
 the wilderness is a symbol of Christ, the true bread of life, from heaven (chap. vi.). Circum- 
 cision in its old patriarchal import is a symbol of the higher restoration of man (chap. vii. 
 23). The water-drawing from the fountain of Siloam is a symbol of the outpouring of the 
 Holy Ghost (chap. vii. 88, 39). The torch-display at the feast of Tabernacles, was a symbel 
 of the enlightenment of the world which proceeds from Christ (chap, viii. 12). The pre- 
 scription of the law concerning the validity of the testimony of two witnesses before the 
 judgment-seat, is a symbol of the concurrent testimony of the divine cons:iousness (Christ) 
 and the divine works which the Father performs (chap. viii. 17). The bondage of the Jews 
 is an allegory of the bondage of sin (chap. viii. 32). Abraham’s children after the flesh are 
 only symbols of Abraham’s true children (chap. vili. 39). The serpent in paradise is an aile- 
 gory of Satan (chap. viii. 44). Abraham is a symbol of Christ (chap. viii. 56). The Old 
 Testament sons of God (judges and kings) are symbols of the Son of God (chap. x. 84). So 
 the Urim and Thummin, or, what is essentially the same, the judicial opinion of the high- 
 priest Caiaphas, becomes an unconscious symbolical representation of the judicial decision 
 of God, which turns the judgment of the world to salvation (chap. xi. 51). The Jewish fes- 
 tival salutation, Hosanna, is a symbol of the salutation of the Messiah (chap. xii. 18). The 
 hardening of the people in the old covenant, is a typical foreboding of the complete harden- 
 ing of Israel against Christ (chap. xii. 88). Therefore also the Paschal supper is become the 
 symbol of the celebration of the death of Christ (chap. xiii.), as the killing of the Passover 
 is the symbol of His death itself (chap. xix. 36). Friday, as the day of preparation, is a 
 symbol of the toil of Jesus and of His being laid to rest (chap. xix. 80, 81). The great Sab- 
 bath is a symbol of His repose in the grave (ver. 31). 
 
 And it must especially be observed, further, that here all the great festivals of Israel, the 
 Passover, the Purim, the feast of Tabernacles, the feast of the Dedication, and then the Pass- 
 over again, become to the legal Israel days of darkening and hardening against the light and 
 
20 THE GOSPEL ACCORDING TO JOHN. 
 
 substance of all the festivals, the Messiah, and days of the glorifying of the Messiah to the 
 believing Israel. 
 
 Among the symbolical personages of the Old Testament, Abraham and Moses, John and 
 Mary, have special prominence. 
 
 The Old Testament symbolizing of the fourth Gospel rests, however, on a universal view, 
 which makes all the finite a similitude of eternal substance in Christ and in His kingdom. 
 The whole universe, nature and history, is a mirror-like work of the Logos (chap. 1. 8) ; light 
 and darkness is an emblem of the great antagonism between Christ, or the kingdom of God, 
 and the kingdom of evil; birth, an emblem (in the way of antithesis) of regeneration (chap. 
 i. 13); the pure manifestation of the world, an emblem of the holy Word (ver. 14); the dove, 
 an emblem of the Holy Ghost (ver. 32); the dwelling of Christ, an emblem of fellowship 
 with Him (ver. 39); the prejudice of Nathanael against the wretched Nazareth, an emblem 
 of all prejudice in the world against the earthly origin and form of the life of the Spirit 
 (chap. i.), like the dishonoring of a prophet in his own country (chap. iv. 44); the marriage, 
 an emblem of the festivity of human life, which issues in sheer want (the water-pots), till 
 Christ comes into the midst and turns the water into wine (chap. 11.) ; the wind, an emblem 
 of the Spirit of God blowing where it listeth (chap. iii. 8); marriage, a symbol of the union 
 of Christ with His people (chap. iii. 29). The living water in the sacred well of Jacob signi- 
 fies the peace of Christ; earthly food, the spiritual nourishment of Christ; the fields white 
 to the harvest, the field of Christ’s mission; the sower and the reaper, the earlier and later 
 laborers in the kingdom of God (chap. iv.). The earthly healing fountain signifies the silent 
 healing agency of Christ in the world (chap. v.); earthly bread, the heavenly food in Christ 
 which gives new life to the world (chap. vi.) ; the earthly day, with its hours, the working- 
 day of Christ in the world (chaps. viii., ix.) ; the true shepherd, Christ the Good Shepherd ; 
 and the thief and the hireling, the false prophets and the faithless keepers of souls; the two- 
 fold flock of a rich shepherd, the heathen and the Jewish worlds in their relation to redemp- 
 tion; the shepherd’s voice, the call of Christ (chap. x.); the Greeks at the feast who inquire 
 for the Lord, the beathen world drawing near; the perishing corn of wheat which brings 
 torth much fruit, the death of the good, especially the death of Christ, with the fruits of His 
 resurrection ; the approaching evening, the declining of the day of grace (chap. ΧΙ). The 
 hospitable feet-washing is an emblem of love which humbly serves, especially of brotherly, 
 cleansing admonition (chap. xiii.). The heavenly world, revealed in the starry sky of night, 
 is an emblem of the Father’s house (chap. xiv.). The vine and the branches are Christ and 
 His kingdom; the fruitful branches, living disciples of Christ ; the dead branches cut off and 
 burning, apostate Christians in the judgment of fire (chap. xv.). The travailing woman in 
 her pangs and her joy of motherhood, is an emblem of sorrowful Good-Friday and Jubilant 
 Easter in the Church (chap. xvi.). The crossing of the brook Kedron, is the sign of decision 
 (chap. Xviii.). 
 
 The position of Christ toward Pilate is an enlightening of Rome by Christianity, as His 
 position toward the Greeks (chap. xii. 20) is an enlightening of Greece. Christ in the crown 
 of thorns and the purple robe is the royal manifestation of the suffering One. The super- 
 scription on the cross is a prophecy of the dominion of Christ in all the languages of the 
 world. The draught of vinegar is the refreshment of the dying Christ from the side of the 
 world; the blood and the water flowing from the side of Christ after His death, are the sign 
 of His miraculous transformation (chap. xix.). The carefully-laid linen with the napkin in 
 the tomb is a sign of the resurrection rest, peaceful in God; the breath of Christ and His 
 breathing upon His disciples signify the communication of the Holy Ghost to His people 
 (chap. xx.). The fish in the net betoken the apostles’ converting the world (chap. XXi.). 
 
 (c.) The Reality or Historic Energy of the Christological Ideas of the Gospel. 
 
 As. in this Gospel, on the one hand, all that is real and historical bears reference to the 
 ideal world, and has an ideal, universal significance, so, on the other hand, all tle fundamental 
 
§ 3. THE GOSPEL OF JOHN, ITS CHARACTER AND IMPORT. Q\ 
 
 ideas of the kingdom of God take living form in the actual world. Out of the one ideal 
 form of the eternal being of Christ, the Word, come forth the ground-forms of His revelation, 
 to manifest Him in the world. In operation, His nature branches into life and light (chap. 
 i. 4); His nature is love (chap, 111]. 16; i. 17); His manifestation is glory (the dv€a). 
 
 Over against Him stands, however, the anti-ideal acting of the kingdom of evil, darkness ; 
 its nature, hatred ; its operation, death (chap. vill, 44; xv. 25); the manifestation of its chil. 
 dren involuntary self-condemnation and a going out and extinction in night (chap. xiii. 80). 
 
 The nature and movement of the life in love for the sinful world is grace; the nature and 
 movement of light is truth. The light divides the children of light from the children of 
 darkness, and this affects the ideal judgment manifesting itself in wrath (chap. 111, 36), as the 
 basis of the judgment to come. The children of the light are children of truth and upright- 
 ness; ¢he children of the darkness are children of falsehood (chap. iii.). Grace and truth, 
 become personal in the glory of Christ, are the principle of the glorification of life (chap. ii.) 
 and of the beginning of that glorification in regeneration (chap. iii.). In their personal ap- 
 pearance in Curist, they give peace of soul (chap. iv.), abolish sickness and death as a negative 
 liberation of life (chap. v.), nourish the restored life with positive food (chap. vi.), bestow a 
 life-awakening life in the Holy Ghost (chap. vii.). The truth leads to freedom in Christ, the 
 counterpart of which is bondage (chap. viii.) ; to the living knowledge of Christ, the counter- 
 part of which is blindness; to trustful and obedient following of Christ, the counterpart of 
 which is apostasy (clap. x.). 
 
 To believers the grace of Christ unfolds itself as eternal life (chap. x.'28) ; to His friends, 
 as the power of resurrection (chap. xi.); to the Gentiles, as the power of spiritual exaltation 
 to the heavenly life (chap. xii. 24, 82; to the confidential circle of the disciples, as the most 
 self-sacrificing love (chap. xiii.). This resurrection is accompanied with the judgment of un 
 believers, whose unbelief discovers itself in steady aggravation (chaps. xi—xiii.). The gra- 
 cious truth initiates in all the mysteries of the kingdom of heaven: the mystery of the Fath- 
 ei’s house above (chap. xiv. 1-15); the mystery of heaven upon earth, constituted by the 
 Holy Ghost (vers. 16-31); the mystery of the kingdom of heaven in this life and in the life 
 to come (chap. xv. 1-17); and the mystery of the enmity of the world, and of the discipies: 
 victory over the world (chap. xv. 18-xvi. 19). This leads to the glorification of Christ: the 
 promise of His glorification in the Spirit (chap. xvi. 12-33); the eve of His glorification in 
 His sacerdotal prayer (chap. xvii.). The glorification of His*passion, and of all the elements 
 of His passion (chaps. xvili. and xix.). The glorification of the risen Christ among His own 
 (chap. xx.), and through His own i the world (chap. ΧΧ].). 
 
 (d.) The Idealism and the Realism of the Gospel in the Unity of Personal Life. 
 
 We have already remarked that we find the unity of the real and the ideal in personal 
 life; hence the unity of this Gospel of the ideal history is in the history of personality. 
 Therefore it is that personages, both good and bad, play so significant a part in the light of 
 the personality of Christ, the image of the personality of God: On one side, John the Baptist, 
 Mary, the disciples, Nicodemus, the man born blind, Mary of Bethany, Martha, Magdalene, 
 Joseph of Arimathea, more especially Thomas, Peter, John; on the other, the Jews, an Annas, 
 a Caiaphas, a Judas, a Pilate. How sharply and at the same time how delicately are all these 
 life-figures marked, and how transparent their meaning ! 
 
 With equal significance is the fermenting, the shaping, the separation of the parties for 
 and against the Lord portrayed. 
 
 And hence the same may be said of the small selection of the miraculous acts of the 
 Lord. It is in keeping with the character of this Gospel that the miracles of knowledge here 
 stand out so prominently (chap. i. 42, 48; comp. 11. 25; 11. 19; iv. 17; vi. 70; xi. 11; xiii. 3; 
 xvii. 12; xx. 27; xxi. 6; ver. 18; ver. 22). The first miraculous work of the Lord according 
 to John stands, entirely in the spirit of the fourth Gospel, at the head: a miracle of the ex- 
 altation of life to heavenly festivity out of earthly need (chap. ii.); and it is suitably followed 
 
22 THE GOSPEL ACCORDING TO JOHN. 
 
 Φ 
 by the purification of the temple, as a chiefly moral miracle, foretokening the restoration of 
 the temple in the raising up of the real temple (chap. ii.). The second sign of Jesus in 
 Galilee is the performance of a cure at a distance, which the Lord sends before to His home xa 
 a speaking token of His approach, The first miracle in Judea, the healing of the cripple at 
 the pool of Bethesda, is rendered specially significant by its being wrought at a medicipal 
 fountain religiously sacred to the Jews, and wrought on the Sabbath—a doubly mortal offence 
 to the “ Jews ”—that is, to the Pharisees and the priest party. The first miraculous feeding 
 in the wilderness appears here in contrast with the solicitude of the disciples, as the miracn 
 Jous provision of wine in contrast with the solicitude of the mother; and at the same time it 
 marks the turning-point in the life of Jesus, where He strikes clear to the ground the false 
 Messianic hopes of the people, to direct their mind tothe eternal (chap. vi.). The secord 
 miracle of Christ in Jerusalem, the healing of the man born blind, again has a twofold offence 
 for His enemies; the taking of the pool of Siloam, the sacred well of the temple, as an instru- 
 ment, and the performance of the work again on the Sabbath, notwithstanding his adherents 
 had been threatened with the ban. This miracle is intended to bring the issue nearer. But 
 the final issue is brought on by the great public miracle of the raising of Lazarus in Bethany 
 (chap. xi. 58). This raising the dead from the grave is the crown of all the miracles of Jesus 
 and the presage of His own resurrection, and of the resurrection of all the dead. 
 
 John has thus recorded few miracles; but by the manner of his record he has made them 
 great life-pictures of, the wonderful dominion of Christ in the province of personal life. An¢ 
 the great discourses of the Lord are likewise an exhibition of the realization of all the funda 
 mental ideas of the kingdom of God in the province of personal life, in which He himself 
 stands as the luminous centre. 
 
 2. THE GOSPEL AS THE COMPLEMENT OF THE SYNOPTICAL GOSPELS, 
 
 After this sketch, we must observe the relation of the fourth Gospel to the three preceding. 
 
 If it may be said of each of the Gospels, that it completes in its own way the other three, 
 since the whole four set forth the infinite fulness of the life of Christ in its four grand forms 
 (see Leben Jesu, i. p. 284; the vol. of this Comm. on Matthew, General Introduction, p. 24-26, 
 Amer. ed.), this may evidently be said with special emphasis of the fourth. But beyond this, 
 the relation of the fourth Gospel to the Synoptists as a whole must be distinguished. The 
 supplemental effect is so important, that it was in various ways explained even by the earliest 
 writers. Eusebius (iii. 24) relates fhe opinion of the ancients, that John intended to confirm 
 and complete the three already existing Gospels. An: in modern times he is regarded pre- 
 eminently as the completer [by Ebrard, Ewald, Godet, Wordsworth, and many others]. 
 
 That the fourth Gospel has this office in fact—that John might have been conscious of it 
 —and that he had it in view as a thing desired, are probable in the nature of the case; but 
 the highest and ultimate design of his writing lay far beyond. The independent, οὐδέ τ 
 character of the work, as well as his cwn declaration (chap. xx. 31), establish this. None the 
 less stands it true, that we owe to the fourth Gospel not only some of the most weighty facts 
 of the life of our Lord, as well as His most important discourses, but also the exhibition of 
 His ministry from the very beginning, the extended accounts of His ministry in Judea, as well 
 as an accurate chronological sequence of events, from which it is possible to construct a 
 chronological view of the life of Jesus, 
 
 Of equal or greater importance with the extensive supplementing of the first three Gospels, 
 is the intensive, the communication of the deepest and highest self-revelations of the Lord, 
 and the exhibition of the whole life of Jesus in the most exalted light of an ideal apostolic 
 intuition, as celebrated from Clement of Alexandria (Euseb. vi, 14) to Luther (“ the one true, 
 tender, main Gospel;” see Liicke, i. p. 157), and made in recent times an occasion, with some, 
 of extolling this Gospel as the only true one at the expense of the Synoptists (Gfrérer) ; with 
 others, of holding the synoptical portraiture of Christ as exclusively the correct, historic. 
 view (Weisse). 
 
 | 
 
§ 8. THE GOSPEL OF JOHN, ITS CHARACTER AND IMPORT. 95 
 
 4 
 
 Even in the relation between the fourth Gospel and the Synoptists as to statements of fact, 
 seme have endeavored to find such differences as to make this relation an argument now 
 against the exact reliability of the Gospel statements, now against the genuineness of the 
 fourth Gospel. We recur to this in our cliscussion of the genuineness. 
 
 Here it must only be remarked, that, with all the elevation of its view of Christ and His 
 work, this Gospel does not transcend the three others in their estimate of the Divine charac- 
 ter of Christ, nor present another, a more spiritual, or a less historical Christ. The fourth 
 Gospel’s portrait of Christ, as has been already elsewhere remarked, is still a Johannean 
 Christ, not a Christian John, no picture of John’s fancy in Christlike colors (see Leben Jesu, 
 i. p. 177); for John has taken his representation not from his own life, but from the depths 
 of the life of Christ, though in conformity with his own deep contemplative and ideal turn 
 of mind. In his drawing, no mastering subjective conception rides over the objective Mas- 
 ter, as, in the other Evangelists, no subjective incapacity falls short of representing the objec- 
 tive Master. 
 
 The truth is, Christ was and appeared so boundlessly rich, that four specifically different 
 original minds with different receptivities were needed to set forth the fulness of His revela- 
 tion in adequate leading forms, each of which is alone in its kind. And thus the fourth 
 Gospel could uot properly compensate either of the other three with us, though, as the Gospel 
 of the full idealization of the real life of Jesus in the perfect personal life of love, it must 
 evidently stand as the conclusion, the completion, and the crown of the Gospel books. 
 
 ὃ. THE GOSPEL IN ITS ANTAGONISM TO GNOSTICISM AND EBIONISM. 
 
 This import of the Gospel of John with reference to the other three, expresses also its 
 permanent relaticn to Gnosticism on the one hand, and to Ebionism on the other. Irenzus 
 supposed (Adv. Her, iii. 11, 1) that John composed his Gospel against the mischief of Gnosti- 
 cism, particularly against Cerinthus and the Nicolaitans. Epiphanius (Her. viii. 12; lxix. 
 23) and Jerome (De viris illust. c. 9) added the Ebionites. The hypothesis of an antignostic 
 aim is revived by modern scholars (Grotius, Michaelis, and others [Hug, Ebrard, Alford, 
 Hengstenberg, Webster and Wilkinson, Wordsworth]. Meyer [p. 43, 5th ed.], on the contrary, 
 observes, that the Evangelist nowhere betrays a polemic aim aguinst the opinions of the time. 
 
 It is, however, with this intrinsic polemic character as with the extrinsic supplemental office 
 of the Gospel. Though it was not properly the main object of the Evanyrelist, yet, in a time 
 when the germs of Gnosticism and Ebionism so plainly appeared (see the later Epistles of 
 Paul, the Second Epistle of Peter, and the Epistle of Jude), he could not but feel his Gospel 
 to be an actual argument against both these extremes; and a twofold series of strong asser- 
 tions unmistakably reminds us, on the one hand, of that allegorical, fantastic idealism which 
 could not allow the Word, or the idea-life, to become t'esh, because it assumed an essential 
 antagonism between matter and spirit (chap. i. 3, 14; vi. 54, 55; xix. 84; xx. 20, 27); and, 
 on the other hand, of that realistic spirit of “the Jews,” which acknowledged no full revela- 
 tion of the eternal light of the Godhead in this world (chap. i. 11, 14; v. 18; vi. 62, 63; 
 x. 36; and passim). 
 
 And we may well suppose that the prophetic spirit of the Evangelist was fully aware that 
 his Gospel would actually exert this two-edged power against all Gnostic idealism and all 
 Ebionistic realism in all times. For this is its effect, constantly beginning anew, and ever 
 more powerful the more the Gospel discloses itself; though the consciousness of the Evans 
 
 elist, reposing in the personal believing contemplation of the person of Christ unfolding its 
 lite for the redemption and glorification of the world, soared eagle-like above the need of an 
 anxious attention to extreme views which had been already in principle utterly transcended 
 and left bebind by the birth of Christ. 
 
 The Christian doctrine of personality has in our day, for the first time, come forward in 
 theology with independent distinctness. In the mighty unfolding of it, to which the pan- 
 theistic idealism lately impelled the theological mind, and a materialistic realism now impels 
 
͵ 
 24 THE GOSPEL ACCORDING TO JOHN. 
 
 it, the importance of this Gospel also must rise, as the consummation of the evangelic history 
 in the contemplation of the perfect, world-transforming, personal life. And with this will all 
 just elements of the ideal in the world and in the Church, in science, art, and theology, ba 
 brought more and more into the true light, and instated in their real rights; as, on the other 
 hand, under the blessing of this revelation of personality, the real also, the great fact and the 
 little incident, the creature, and even matter, must maintain the ideal glow of significance, 
 In this view the fourth Gospel will prove itself the Gospel for all the ideal that is misty and 
 in love with itself, and for all the real that is dark and imprisoned within itself; * in a word, 
 the Gospel of personality called to freedom in the personality of Christ and its personal work 
 of love. 
 
 4. THE GOSPEL AS THE CONSUMMATION OF THE EVANGELIC HISTORY AND DOCTRINE. 
 
 Accordingly, the fourth Gospel, in its import with reference to the consummation of the 
 gospel history and doctrine, appears to us (1.) as the specific Christian view of Jobn, the pure 
 reflection of the character of John; (2.) as the first writing of John, which, in its spiritual 
 expression, is perfectly homogeneous with the rest; (8.) as the foundation of the Johannean 
 type of doctrine; (4.) as the highest revelation of the life of Christ in the mirror of John’s 
 contemplation; (5.) as the first member of the completed apostolic form of doctrine in 
 general; (6.) as the type of the future completion of the Christian doctrine, the Christian 
 view of the world and of life. 
 
 On the import of the fourth Gospel, see Liicke, Hinleitung, p. 153; the citations in Meyer, 
 p. 4; Tholuck, Hinlettung, p. 6 [Eng. ed., by Krauth; p. 11 sqq.]; Leben Jesu, 1., p. 261 sqq. 
 
 The Gospel of John is much extolled and much abused, as the gospel of the Lord him- 
 self. The spiritual Gospel, said Clement of Alexandria; a mixture of heathenism, Judaism, 
 and Christianity, said Evanson ; the one true, tender, main Gospel, said Luther; a production 
 without value or use for our time, said the Lutheran Superintendent Vogel in Wunsiedel 
 (Liicke, p. 98); the heart of Christ (pectus Christi), said Ernesti; mystic, confused, tedious, 
 a dissolving view, said others; least authenticated, decidedly spurious, mixed with Gnosti- 
 cism, said the latest opponents; while, since Irenzus, it has remained, for the sons of the 
 apostolic spirit, the crown of the apostolic Gospels. 
 
 § 4. THE GENUINENESS OF THE FOURTH GOSPEL. 
 
 [The Gespel of John has never been seriously assailed in the Christian Church till the 
 nineteenth century. The rejection by the Alogi, of the second century, was a consequence of 
 their denial of the doctrine of the Divine Logos, and unsupported by any argument. The 
 doubts of Evanson, 1792, Eckermann, 1796, Ballenstiidt, 1812, and others, were superficial, 
 and made no impression. But more receutly it has become the chief battle-ground between 
 the old faith-and modern criticism as applied to the documents of primitive Christianity. 
 The first respectable critical attempt to dispute the Johannean authorship, was made by Bret- 
 schneider, in his Credibilia de evang. et epistolarum Johannis apostoli indole et origine, 1820. 
 Since then, its apostolic origin was positively denied with more or less show of argument by 
 Strauss, 1835, Bruno Bauer, 1840, Liitzelberger, 1840, F. C. Baur (the ablest and most formi- 
 dable opponent of the Gospel), 1844, 1847, 1853, &c., and his followers of the Tabingen school 
 (such as Zeller, Schwegler, Hilgenfeld, Volkmar, Lang), also by Schenkel, 1864, Scholten, 
 1865, and Keim, 1867. The composition was assigned by these writers to some anonymous 
 author of the second century, though without any agreement as to the exact time. The 
 author assumed the name of John to give apostolic sanction to his theological system, which, 
 according to Baur, is the last and most ingenious attempt to reconcile the supposed antago- 
 nism of the Jewish-Christian or Petrine, and the Gentile-Christian or Pauline types of Chris. 
 
 * (Lange: das Evangelium fiir alles getriibte, in sich selbst verlicbte Ideale, wie fiir alles finslere, in sich selbst verfarm 
 θέτε Reale.) 
 
. - 1ὯΠῈ GENUINENESS OF THE FOURTH GOSPEL. D2.) 
 
 tianity, and presents an artificial history as the symbolical vestment of ideas. Renan, like 
 Weizsicker (1864), denies only the genuineness of the discourses of Jesus, and admits the 
 Johannean composition of the historical portions. He defends this position in a conclud- 
 ing essay to the thirteenth edition of his Vie de Jésus, 1867. See below, p. 31. Schenkel 
 also, in his Charakterbild Jesu (1864, p. 32), admits a basis of Jchannean traditions for the 
 post-apostolic speculations of the fourth Gospel. But these inconsistencies are untenable, and 
 “nust give way to the alternative of a whole truth or a whole fabrication. Strauss, in his new 
 Life of Jesus, 1864, exchanges his former mythical hypothesis of unconscious poetic composi- 
 tion for Baur’s hypothesis of conscious invention, as the only other alternative to the orthodox 
 view, and thereby he shows his sound and clear sense. Keim, in his Geschichte Jesu von Nuzara 
 (Zirich, vol. i., 1867, pp. 146 Ε΄, 167 ff), with all his attempts to mediate between the tradi- 
 tional view and the Tiibingen school, arrives at the same result, but traces the composition of 
 John about fifty years higher than Baur. He represents it as the production of an anonymous 
 genius, a liberal Jewish Christian of Asia Minor in the age of Trajan (100-117), ἡ, 6., almost 
 within the lifetime of John. To call such a pseudo-Jobannean work by its right name—a 
 literary forgery—is, according to Prof. Keim (p. 170), a sign of ignorance, or results from a 
 rough nervous constitution! He even doubts that John ever was in Ephesus.—Engiish and 
 Alaericapn divines so far have had too much reverence and common sense, or too little interest 
 in such problems, to be affected to any considerable degree by the bold hypercriticism of the 
 Continent. But quite recently, it has been reéchoed by some writers in the Westminster 
 Review, more elaborately by J. J. Tayler, Attempt to Ascertuin the Character of the Fourth 
 Gospel, London, 1867, and by Dr. Samuel Davidson, in the new eclition of his Introduction to 
 the Study of the New Testament, Critical, Exegetical, and Theological, London, 1868, 2 vols., 
 vol. ii. pp. 328 ff. and 357 ff. Dr. Davidson, a man of learning, but little judgment, who, in 
 his first edition (1848, vol. i. p. 244 ff.), had vindicated the Johannean authorship of the 
 fourth Gospel against the crucle vagaries of Liitzelberger, now openly advocates the subtle 
 speculations of the Tibingen school, and assigns the composition of John to an anonymous 
 writer about Α. Ὁ. 150. “This great unknown” (as he calls the author, p. 449), “ἴῃ depart- 
 ing from apostolic tradition, teaches us to rise above it. He has seized the spirit of Christ 
 better than any apostle; and if, like him. we ascend through their material setting to ideas 
 that bring us into close contact with the Divine ideal of purity to mankind, we shall have a 
 faith superior to that which lives in the visible and miraculous.” This is all idle illusion. 
 An anonymous tract, entitled, “ Was St. Juhn the Author of the Fourth Gospel?” by a Layman, 
 formerly Fellow of Trinity College, Cambridge, London (Longmans, Green & Co.), 1868, 
 takes a similar view, and, after a superficial discussion of the alleged discrepancies between 
 the Synoptists and the fourth Gospel, arrives at the conclusion that the latter is the invention 
 of some unknown author of the second century, with the exception of those passages that are 
 to be found in some one of the other Gospels. But the discrepancies between the antago- 
 nists of John are far more serious and fatal than the discrepancies between John and the 
 Synoptists. In one thing only they agree: in rejecting the Johannean origin of the fourth 
 Gospel, and ascribing this sublimest of all literary compositions to an unknown impostor, they 
 make it the greatest mystery in the history of literature. All these attacks will pass away 
 without being able to “ pluck a single feather from the mighty wing of. this Eagle,” who sails 
 serenely and majestically above the clouds, in full vision of the light of eternal truth.—P. 5.1 
 
 On the historical testimony to the genuineness of -the fourth Gospel, compare Licke’s 
 Commentary ; Luthardt, Das Johannes-Evangelium ; Tholuck’s Commentary on John ; Tho- 
 tuck’s Glaubwiirdigheit der evangelischen Geschichte ; Guericke, Isagogik, p. 179 [199 ff. in the 
 third ed. of 1868—P. 5.1, Kirchhofer, Geschichte des neutestamentlichen Kanons bis auf Hierony- 
 mus, Ὁ. 142; the treatise of Schneider, Die Aechtheit des johanneischen Evangeliums nach den 
 dusseren Zeugnissen, Berlin, 1854; Heubner, p. 212; and others. 
 
 The evidences of the authenticity of this Gospel begin properly in the New Testament 
 itself; to wit, in John xxi. 24 (see Tholuck, Glaubwiirdigheit p. 276). This testimony is, in- 
 deed, without subscription, and has become a constituent of the thing to be attested ; but it 
 
296 THE GOSPEL ACCORDING TO JOHN. 
 
 has force from the fact that it passed under the criticism of the early Church, and was ac- 
 knowledged by it (see my Leben Jesu, i. p. 169). To this add the following consideration ; 
 The author of the Gospel does not, indeed, name himself; but he repeatedly speaks of the 
 disciple whom Jesus loved, and is designated by the Gospel itself as this disciple, chap. xxi. 
 24. Of this disciple it is said, in chap. xiii. 25, that he lay on Jesus’ bosom; and the ancients 
 named Jobn as this disciple who lay on Jesus’ bosom (Tholuck, p. 6). Again, when the 
 power to estimate the apostolic characters shail be further developed, it will undoubtedly be 
 perceived that the Gospel of John, the Revelation, and the Epistles of John, stand or fall 
 together (and they will stan), as the productions of one clearly distinct mind (see my Ver- 
 mischte Schriften, vol. 11... p. 173 sqq.: “ On the indissoluble connection between the individual- 
 ity of the Apostle John and the individuality of the Apocalypse”). The relation of the two 
 closing verses to the Gospel is to be treated hereafter. The words καὶ οἴδαμεν, ὅτι ἀληϑής ἐστιν 
 ἡ μαρτυρία αὐτοῦ, are undoubtedly to be considered in any case an addition, probably an inter- 
 polation of the Ephesian church.* We certainly cannot esteem it any glory to theology, to 
 have made the Gospel and the Apocalypse mutually exclusive, in regard to authenticity. 
 (Liicke: Because the Gospel is Johannean, the Apocalypse cannot be ; Baur, the reverse.) 
 
 So early as Ignatius, in his Epistle to the Romans, chap. vii., we find distinct allusions to 
 the Gospel (Liicke, p. 48) ; and the fact that Papias does not name it, is accounted for by the 
 predilection, extolled by himself, for oral tradition, which, in reference to John, he was per- 
 mitted to enjoy. (See Leben Jesu, i. p.151.)+ Yet, according to Euseb. iii, 39, 8, Papias knew 
 the First Epistle of John, and this [in view of the obvious and universally admitted iden- 
 tity of thought and style in the two compositions] constitutes him indirectly a witness 
 
 * (Comp. the Exrg. Notes on chap. xxi. 24, 25, and Abbot’s addition to Smith’s Bible Dictionary, ii. p. 1430. Abbot 
 justly conciudes: ** The only plausible explanation of vers. 24 and 25 seems to be, that they are an attestation of the 
 trustworthiness of the Gospel by those who first put it into general circulation—companions and friends of the author, 
 and wed known to those to whom it was communicated; and the only plausible account of the first 23 verses of the zhaptez 
 is, that they are a supplementary addition”? [or rather the Epilogue, corresponding to the Prologue, as Dr. Linge 
 regards it], ‘‘ which proceeded directly from the pen, or substantially from the dictation, of the author of the rest of the 
 Gospel.”—P. 5.] 
 
 t [Dr. Lange omits to notice, in his third edition of 1868, some important data which bave come to light since his 
 second edition in 1862. We can now appeal to two or three direct and explicit testimonies of Papias in favor of the 
 Gospel of John. These set aside the srgument from his alleged s7/excr, which kas been recently urged by Strauss, Renan. 
 Zeller, Hailgenreld, Volimar, and others, as a very dangerous argument against the apostolic origin of the same. 
 ().) The first is found in a Latin MS. of the Gospels in the Vatican Library, marked *‘ Vat. Alex. No. 14,” anid dating 
 apparently from the ninth century, where, in a prologue to the Gospel of John, the following remark occurs: “ Evan- 
 gelium iohannis manifestatum et datum est ecclesiis ab iohanne adhuc in corpore constituto, sicut papias nomine hicra- 
 poltiianus discipulus fohannis carus in exolericis (no doubt an error of the copyist for exegvlicts] id est in extremis quinque 
 libris (i. e., at the close of the fifth book of his lost λογίων κυριακῶν ἐξηγήσεις] retulil.”? ‘Chis testimony (which is not 
 invalidated by the additional improbable notice that John dictated his Gospel to Papias) was kiown already to Cardinal 
 J. M. Vhomasius, who entered it in his collections (Opp. omnia, Rom, 1747, tom, 1. p. 344; comp. Aberle in the Roman 
 Catholic Quurialschr fi of Tibingen, 1864, pp. 1-47), but it attracted no attention until it was recently rediscovered in the 
 Vatican Library, and brought 10 notice by the eminent Benedictine scliolar, Cardinal Piirs, and Prof. 'Tischendor!, on 
 his visit to Rome, March, 18°6, who assigns the Pio!ogue to a writer before the time ot Jerome. (2.) The second test’= 
 mony which was discovered by Aberle (/. 6.) in a Proémium to the Gospel of John in the Catena Patrum Grecorum, ed. 
 by Corderius, is from an anonymous Greek commentator, who asserts that John, the Son of Thunder, dictated his Gos- 
 pel to his disciple Papias of Mierapolis (τῷ ἑαυτοῦ μαθητῇ Lamia εὐβιώτῳ [probably for ἐπισκόπῳ] τῷ ἱεραπολίτῃ. 
 Although this tradition m:y have no foundation in fact, it proves, neverthe.ess, the intimate connection of Papixs with 
 the Gospel of John in the opinion of the a: cient Clurch. (3.) Finally, Irenius, at the close of bis work, Adv. Huer., 
 y. 36, §§ 1, 2, quotes a passage from John xiv. 2 in such connection with Papias, and other presbyters who had known 
 John personally (presby'er! qui Juhannem d se pulum Domini v.deruni), as to mike it extremely }:robable that he quoted 
 either from the work of Papias, or of the presbyters, who were still older and better witnesses. —On the other hand, we 
 can make no use (as Dr. Wordsworth does for another purpose) of the fragment of ‘ Papias”? in an Oxford MS. (cee 
 Grabe, Spicr/. ii, 34, 35, ant Routh, Reliquize Sacra, vol. i. 1€) on the four Marys (among whom he mentions ‘‘ Mary 
 Salome, the wife of Zebedswus, the mother of Juhn the Evangel’st’’), for this passage is an extract from a Dictionary or 
 Glossary of anvther Papias, of Lombard, in the twelfth century, as Hofstede de Groot (bus.Jides, &c., p, 112 1.) has con- 
 clusively proved from another copy of the Lexicon Cutholicum of the medieval Papias.—Comp. on these testimonies of 
 Papias to the Gospel of John (which have escaped also the attention of Prof, Fisher and Mr. Abbot), the fourth revised 
 and enlarged edition of Tischenderf, Wann wurden unsere Evangeiien geschricben ? Leipzig, 1866, pp. 101-119, especially 
 p. 118, and P. Hofstede de Groot, Busilides, &c., Leipzig, 1868, pp. 109-116. ‘Lhe latter closes his discussion with the 
 remark : ‘* Who knows what else may not yet be discovered? But, for the present, the facts adduced are wuflicient to 
 prove that Papias was acquainted with the fourth Gospel as a production of John.”’—2. 8.) 
 
 eS 
 
8 4. THE GENUINENESS OF THE FOURTH GOSPEL. 27 
 
 ulso to the Gospel. In Polycarp, too, appear proofs of intimacy with John (see Tholuck, 
 i 59).Ὁ 
 
 If John, according to an established tradition, lived to the close of the first century, a 
 living Gospel, we may be satisfied if we find even in the middle of the secoud century per- 
 fectly sure signs of the existence of his Gospel, as we do in the Logos-doctrine of Justin 
 Martyr, though the Evangelist is not cited by name (since Justin wrote primarily for the 
 West, where the fourth Gospel was as yet comparatively very little current).t On Justin’s 
 “acquaintance with the fourth Gospel, see Ewald, Jahrbiicher, 1852-53, p. 186; Liicke, i. p. 44; 
 Meyer, p. 4, and Tholuck, p. 27, with reference to Semisch’s Justin, p. 188. [See also Weiz- 
 sacker, Tischendorf, Keim, and the article of Prof. Fisher above cited, Essays, p. 46 Β΄, and 
 his addition to Smith’s Dictionary, 11. p. 14383. Even the skeptical Keim, Leben Jesu, i. (i867) 
 p. 198, admits that Justin knew the Gospel of John, and ridicules the absurd idea of a de- 
 pendence of John on Justin.—P. 5.1. 
 
 These indications further appear in the fact that Tatian, a pupil of Justin, composed a 
 work on the Gospels, entitled Diatessaron (διὰ τεσσάρων, one out of four, an expression look 
 ing back to the ἀπομνημονεύματα of his teacher), which could have had none but our four 
 Gospels for its basis; that the Valentinians, toward the middle of the second century, knew 
 the Gospel, since even the Valentinian Heracleon accompanied it with a commentary; and 
 that the Montanists, in the second half of the second century, appealed to the promise of the 
 Paraclete, which involves their familiarity with the Gospel of John. 
 
 Add to these the first new discovery, made by means of the close of the Clementine 
 Homilies found by Dressel, that the author of it (perhaps about a. p. 160) knew the Gospel 
 of John, and the second new discovery through the “ Philosophoumena,” edited by Miller 
 [1851, and better by Duncker and Schneidewin, 1859.—P. 5.1, that even the Gnostic Ba- 
 silides, a younger cotemporary of John, knew his Gospel (Tholuck, p. 28, with reference to 
 the treatise of Jakobi, Deutsche Zeitschrift, 1851, p. 222).t 
 
 The acquainta:ce of the Gnostic Valentine and of Marcion (first half of the second 
 century) with this Gospel, has likewise become more and more certain. [Comp. Fisher, ὦ. ¢. 
 p. 59 ff., and especially Hofstede de Groot, Basilides, &c., pp. 90-106.—P. 8.] 
 
 Nothing more can be desired than such a group of evidences, reaching back, some to the 
 middle of tle second century, some to the beginning of it. 
 
 But then, in the second half of the same-century, Theophilus of Antioch (Ad Autolye. 
 ii, 22) and Irenzeus (Adv. Heres. iii. 1) appear as express witnesses for the authorship of John, 
 They are followed by a series of the Church fathers, beginning with Clement of Alexandria, 
 Tertullian, Origen, and Eusebius. 
 
 The peculiarity and elevation of the fourth Gospel passed among the ancients, with 
 scattering exceptions, for a special seal of its apostolicity. Characteristically, the same cir- 
 cumstance had that weight with them which to the modern rationalistic criticism makes the 
 Gospel preéminently suspicious, or rather gives this criticism occasion for its cav ls. 
 
 In the history of this criticism we must distinguish two stages: First, the objections of 
 
 * [Polycarp, a disciple of John, quotes from 1 John iy. 8 the passage concerning the mark of Antichrist (Zp. ad 
 Philipp., ο. 7).—P. 8.] 
 
 +t According to Volkmar (Ueber Justin den Mirlyrer und sein Verhdltuiss zu unserem Evange‘ium, Ziivich, 1853), it 
 should of course be granted that Justin was ignorant of the fourth Gospel. Jolin writes ἄνωθεν γεννηθῆναι, Justin 
 ἀναγεννηθῆναι. But Justin was free from pedantry ; and in Rome, where the Petrine term (1 Peter i. 3. 23) was fainiliar, 
 did well to use it. [That Justin, Apol. i. 61, in quoting from memory (as was usual with him) the passage on regeneration, 
 John iii. 3-5, uses ἀνα γεννάω lor γεννάω, and βασιλεία τῶν οὐρανῶν for Bac. τοῦ θεοῦ, is ποῖ sirange if we 
 consider that ἀναγεννάω, besides being found in a few MSS., had beeome the current term for regeneration; that the 
 Synoptists use Baa. τῶν οὐρανῶν, and that the same inaccuracy in quoting this very passage occurs treqiiently in Ire- 
 neus, Eusebius, Chrysostom, and other fathers, as has been shown in a learned note by Abbot in his and Hackett’a 
 edition of Smith’s Dictionary of the Bible (1869), 11. 1433. Even Jeremy Taylor once quotes the passage inaccurately 
 thus: ‘‘ Unless a man be born of water and the Holy Spirit, he cannot enter the kingdom of heaven.”—T. 8.] 
 
 1 [On the important testimony of Basilides (A. D. 65-135) brought to light in 1851 with tbe discovery of the ‘t Philo- 
 sophumena” of Hippolytus, see the learned and able treatise of P. Hofstede de Groot, of Groningen, written first in 
 Dutch, and then enlarged in German: Basilides als ersier Zeuge fitr Alter und Autoritdt N. 7. Schrifien, tnsbesoie 
 dere des Johannesevangeliums, Leipzig, 1868—P. 8. }. 
 
28 THE GOSPEL ACCORDING TO JOHN. 
 
 the vulgar rationalism, which we may designate also as Ebionistic. The judgmert of its 
 critique runs thus: The Johannean Christ is not true enough to have been actual; the Synop- 
 tists alone portray the actual and true Christ. Then, the objections of the modern pantheistic 
 rationalism, which may, in like manner, be called Gnostic. In its opinion, the Christ of tha 
 fourth Gospel is too true—that is, a too far developed idea of the ideal Christ—to have been 
 actual. The two views agree in establishing a contradiction between the Synoptists and the 
 fourth Gospel. To the first class belong the Alogi of the ancient day,* and, in our time, 
 Evanson (1792), Eckermann, Schmidt, Bretschneider, and others (see Liicke, Comm. i. p. 893 
 Guericke, Isagogik, p. 188); to the second, Baur and his disciples. A party which forms a 
 bridge between these opposites, finds in this Gospel some things too real, some too ideal, for 
 the book to have been genuine (Strauss, Weisse). 
 
 It is remarkable, that Bruno Bauer [not to be confounded with F. C. Baur] makes the 
 Gospel to have proceeded from the bosom of the orthodox, poetizing Church ; Liitzelberger, 
 from the borders of the Church, from the hand of a Samaritan Christian ; Hilgenfeld, from 
 the bosom of the Valentinian Gnosis. How wanton the confusion of notions sometimes 19 
 which this negative criticism permits, is shown by the remark of Hilgenfeld, that we have to 
 do with an age in which the idea of literary property was wholly wanting. Tholuck, on the 
 contrary (p. 6), adduces evidences against literary frauds. And it must above all be borne in 
 mind, that the instinctive moral idea, which abhors falsification, and the modern legal idea 
 of literary property, are utterly different things. 
 
 For extended demonstration of the genuineness, we refer to the works already cited; to 
 Credner, p. 261, and others; to the Hoangelienkritik of Ebrard, p. 828 sqq.; the well-known 
 critical apologetic treatises on the life of Jesus; the work of Ebrard, Das Evangelium Johan- 
 nis und die neueste Hypothese 61" seine Entstehung ; and Bleek, Beitrige zur Hvangelien-Kritik, 
 pp. 175 sqq. 
 
 {In addition to these works, the following more recent apologetic treatises on the Jo- 
 hannean question deserve special mention: Prof. Riggenbach (of Basle), on the Testimonies 
 Sor the Gospel of John, Basle, 1865; Prof. Godet (of Neuchatel), Hxamination of the Chief 
 Questions of Criticism concerning John (French and German), Zurich, 1866; Prof. Van Ooster- 
 zee (of Utrecht), The Gospel of John, four Lectures (Dutch and German), 1267 (English trans- 
 lation by Dr. J. F. Hurst, Edinburgh, 1869); the fourth revised and enlarged German edition 
 of Tischendorf’s valuable book on the Origin of the Gospels (Wann wurden unsere Evan- 
 gelien geschrieben ?) Leipzig, 1866 (English translation by W. L. Gage, Boston, 1868); Prof. 
 Hofstede de Groot (Groningen), on the Testimony of Basilides for the New Testament Books, 
 especially the Gospel of John (Dutch and German), Leipzig, 1868; Abbé Deramey, Défense 
 du quatriéme évangile, Paris, 1868. See also the Commentaries of Liicke, Tholuck, De 
 Wette (the 5th edition by Brickner, 1863), Meyer, Luthardt, Biiumlein, Astié, Godet, and 
 Holtzmann in Bunsen’s Bibelwerk, vol. viii. (1866), pp. 56-77. The best English discussions of 
 the Johannean question with reference to the attacks of the Tiibingen school, are by Prof. 
 George P. Fisher, of New Haven, The Genuineness of the Fourth Gospel, first published in the 
 
 * (From the account of Epiphanius, Hexresis L. adv. Alogos, which is almost the only source of our information o& 
 the Alogi (so called first by Ep’ phanius, as deniers of the Logos, with a sare:stic insinuation of their unreasonableness), 
 it is not clear whether they rejected the diviity of Christ altogether, or simply John’s doctrine of the Logos (i. 1-14). 
 He says, indeed, that they denied the Gospel of John, καὶ τὸν ἐν αὐτῷ ἐν ἀρχῆ ὄντα θεὸν λόγον (Hex. liv. c. i.); but, 
 on the other hand, he closely distinguishes them from the Ebionites, as well as from the Gnostics. They rejected both 
 the Gospel and the Apecalypse, and absurdly ascribed these books to the Gnostic Cerinthus, a later contemporary of John, 
 This very fact, however, roves that these books were regarded as ancient at the time of the Alogi, who flourished during 
 the Montanist controversy, :bout 170, and furnishes a strong argument against the pesition of the Tiibingen sc'iool 
 which would put the composition of the Gospel of John down to the middle of the second century. Tad the Alogi had 
 any idea of its late origin, they would no doubt have turned it to account. According to Heinichen (De A’og’s, Thro= 
 dotiavis alque Artemonitis, Leipzig, 1829), they rejected merely the Apocalypse, not the Gospel of John. But this is 
 irreconcilable with the account of Epiphanius, who expressly says (Hr. |. c. 3), that if they had cast off the Apoca- 
 lypse only, there might be some excuse in view ef the obscurity of that book; but since they rejected all the writings 
 of John, they showed clearly that they belonged to the antichrists spoken of, 1 John ii. 18. They tried to refute John 
 with the Synoptists, but very feebly. They were also violently opposed to the Montanists, and denied the continuance 
 ef prophecy and miraculous gifts in the Church.—P. 8.) 
 
§ 4. THE GENUINENESS OF TOE FOURTH GOSPEL. 29 
 
 Bibliotheca Suera for April, 1864, and then incorporated in his Hssays on the Supernaturas 
 Origin of Christianity, New York, 1866, pp. 33-152 (comp. also his addition to Smith’s 
 large Dictionary of the Bible, vol. ii. pp. 1481-37); and by H. B. Liddon, in the fifth of his 
 Bampton Lectures on the Divinity of Jesus Christ, London, 2d ed., 1868, pp. 207 ff For a 
 complete list of the polemic and apologetic literature on John, see Meyer, Comm., 5th ed. 
 (1869), pp. 38-41; Ezra Abbot’s addition to W. Smith’s Dictionary of the Bible, vol. ii. 
 (1869), pp. 1437-1439; and Dr. Hurst’s Appendix to his English translation of Van Ooster- 
 zee’s Apologetic Lectures on Johu’s Gospel, Edinburgh (1869), pp. 241-246.--P. 8.] 
 
 Here it may be suggested, that the criticism which denies the genuineness of the Gospel, 
 annihilates itself most effectually by its own internal confusion and contradiction. The 
 earlicr rationalists make the Gospel of John an obscuration of historical Christianity ; the 
 later, an ideal amplification and provisional completion of it. According to one, John existed 
 as a Jewish apostle, who is supposed, in a qualified sense, to have written the Apocalypse 
 (Baur) ; according to another, the Apostle did not exist at all, at least as the author of the 
 fourth Gospel, which was composed by a Samaritan toward the middle of the second century 
 (Liitzelberger). Thus, a Samaritan forged it, according to Litzelberger; the Christian com- 
 munity invented it, according to Bruno Bauer. According to Zeller, Valentinianism grew out 
 of the conceptions of John; according to Hilgenfeld, the Gospel grew out of Valentinianism. 
 
 The objections which have been made against the Gospel may be classified as follows: 
 
 1. Supposed historical contradictions with the Synoptists. 
 
 (a.) The different festival journeys of the Lord in John, together with the many incidents 
 peculiar to him. Explained by the difference in the character of the Gospels, and by the 
 complemental position of the fourth, 
 
 (ὁ.) The many omissions of John: the Lord’s Supper, the agony in Gethsemane (with 
 which the exhibition of the triumphant spirit of Christ in His sacerdotal prayer is supposed 
 to be inconsistent). Explained by the fact that the place of the Supper is plainly enough 
 marked (chap. xiii. 34), and that there is abundant cause for the strongest alternations cf 
 experience in the life of our Lord, and the actual occurrence of them in every Gospel by itself. 
 
 (c.) Tae dates of the last Passover and the death of Jesus. Compare, on this point, this Com- 
 mentary on Mutthew, Special Introd. to chs. xxvi. and xxvli.; my Geschichte des apostol. Zial- 
 ters,i., Ὁ. 69; Tholuck, p. 38 ff. [also the Lit. on the Paschal controversy of the second century ]. 
 
 (ὦ) Supposed differences of minor importance. Accounted for by what has already been 
 said ; especially by the fact, to be emphasized, that the Evangelists have given Gospels, 7. e., 
 religious, historico-ideal views, each his own, of the gospel history ; not chronological prag- 
 matic reports of events. “ 
 
 2. Pretended doctrinal differences between John and the Synoptists. The presumption 
 that John was a Jewish Apostle, and therefor Judaistic, and that, consequently, he could not 
 have written the Gospel, we pass; it falls with the Ebionite hypothesis of Baur. (Comp. 
 Tholuck, p. 53.) 
 
 (a.) Jesus here speaks, in general, chie°y of His person. Answer: He speaks of His per- 
 son also in the Synoptists; John differs from them only by collecting more especially the 
 utterances of the self-consciousness of Jesus. ἡ 
 
 (ὁ.) The speculative tone. But this is just what makes John John. Tholuck refers to the 
 fact that Plato has written of Socrates in a higher tone than Xenophon (Glaubwirdigheit, 
 and Comm. [Krauth’s translation, p. 30]). Heubner finds this doubtful (p. 213). The 
 analogy would only be doubtful, if Tholuck had at the same time said that John has Johan- 
 neanly idealized the actual Christ, as Plato Platonically idealized Socrates (which Weisse 
 holds). We can perfectly maintain the complete dependence of John’s view of the ohjective 
 Christ, and yet perceive that John, according to his subjective individuality, has apprehended 
 just that which is most distinctive in the objective Christ. Heubner mistakes this truth, and 
 would not admit the individuality of John asa factor (p. 213). He is right, however, in 
 insisting that Christ was inexhaustibly rich, therefore endlessly manifold, in His self-revelw 
 tion ; citing Demosthenes as an analogy (note on p. 218). 
 
30 THE GOSPEL ACCORDING TO JOHN. 
 
 — ἘΞ as ee 
 
 (c.) The difference in the teaching of Christ. But there is enough that is Johannean in 
 the Synoptists, on the eternal Godhead of Christ, His preéxistence, His sole relation to the 
 Father (see Matt. ii. 155 111, 8,17; xi. 19 and 26-30; xvi. 16; xxvi. 64; xxviii. 18; Mark i, 
 2; 11. 28; ΧΙ. 85; ΧΙ. 26; xvi. 19; Luke i. 16,17; ver. 76; ii. 11, &c.,) and enough that is 
 synoptical in John (chap. 11. 14; v.19; vi. 3, &.), to establish the result that the Christ of 
 all four Gospels is the same, but that the particular calling of Johu was to hold forth espe 
 cially the spirituai glory of Christ. If in this he has his own mode of representation, he 
 need not be found “ clissolying ” because he is solemnly elevated, nor “inaccurate” because, 
 as ig proper to his solemn style, he soars above logical forms of transition, If, finally, Christ 
 speaks in proverbs and parables only in His discourses to the multitude, and, even according 
 to the Syioptists, had other discourses besides, the prevalence of the dialogue and the dis- 
 course in John argues genuineness, since it corresponds to the different nature of the occasions 
 and circumstanccs. : 
 
 8. The mutually exclusive authorship of the Gospel and the Apocalypse. According to 
 Liicke, this does not indeed touch the genuineness of the Gospel; only, the Evangelist John 
 cannot have written the Apocalypse, because he wrote the Gospel. According to Baur, on 
 the contrary, he cannot have written the Gospel, because he wrote the Apocalypse. 
 
 We maintain that the Gospel and Apocalypse require each other. If it be first sufficiently 
 considered (a.) that there is an essential difference between speaking ἐν τῷ voi and ἐν τῷ 
 πνεύματι, according to 1 Cor, xiv. 15; (ὦ.) an essential difference between a historical and an 
 apocalyptic, poetico-symbolical work ;* (6) that the Gospel of John has no special escha- 
 tology, as the others have; (d.) that the Apocalypse presupposes a kindred Gospel, especially 
 the Evangelist and Apostle; (¢.) that. the Apocalypse evinces the same theological depth, the 
 same fulness of ideas, the same universal view, as the Epistles of John and the fourth Gospel. 
 After these considerations, we cannot help concluding, that all the books attributed to John 
 can have been written only by one man; and that one, this unique John, with whose pre- 
 eminent trait of contemplativeness in the Gospel and in the Apocalypse the contemplative 
 character of the Johannean books is in perfect harmony. 
 
 4, Intrinsic difficulties which the Gospel is supposed to present. Particularly 
 
 (a.) The improbability that such discourses as those recorded by John should be retained 
 by the memory. But this objection has never duly considered, that John could as well have 
 put down his memorabilia at once during his intercourse with Jesus, as the many, of whom 
 Luke speaks (Luke i. 1). Nor has it further put to the account, that the ways of memory are 
 different, and that the memory of the loving worshipper is always tenacious of the words 
 kindred to its spirit; and it has confounded the notions of a substantial and a verbal record, 
 That Christ might receive a Johannean coloring in the representation of Jobn, without being 
 
 transformed from a Johannean Christ to a Christian John, is made perfectly clear by the anal- - 
 
 ogy of the three Synoptists. 
 
 (.) Wearying repetition and diffuseness. This objection becomes at once a self-accusation 
 of the critics. The pregnant, the lyrically iterative, in the language of an inspired ideal 
 intuition, presupposes yielding harmoay and affinity of spirit. 
 
 § 5. THE INTEGRITY OF THE GOSPEL. 
 
 The unity of character of the fourth Gospel, the whole incommunicable spirit of it, is so 
 plain, that the hypothesis of the working over by ἃ later hand of an original record by John 
 (Weisse, Die Hvangelische Geschichte, et ul.), or of the filling out of such a record by interpo- 
 lations (A. Schweizer, Das Hvangelium Johannis), may be passed over (see Leben Jesu, i. p. 
 197; Luthardt, Die Integrit.t).t 
 
 * (The remark of Tholuck, p. 11, that “ἐπ Old Testament prophets speak not a whit more impure Hebrew than 
 the prose-writers,”’ mistakes the main point here at issue—to wit, the difference between the states of consciousness, in 
 hich a Hebrew at one time speaks pure Greek, at another, Hebraizes.] 
 
 + [Luthardt, in the first chapter of his able work: Das Johanneische Evangelium nach seiner E.genthtémlichkett ge- 
 
§ 5. THE INTEGRITY OF THE GOSPEL. δὶ 
 
 The genu‘neness of the 2ist chapter of the Gospel remains to be specially considered. 
 The words of John xx. ὃ0 have been supposed to form the evident close of the Gospel; and 
 then the 2ist chapter itself has been thought to bear traces of spuriousness, Accordingly, 
 many was have acknowledged and honored the Gospel, from Grotius to Licke, and others, 
 have declared against the genuineness of this chapter. (See the list in Meyer’s Conm. [p. 571, 
 4th ed.j). On the contrary, the genuineness of it has been as decidedly vindicated, from Calo. 
 v us ce Gvericke and Tholuck. According to Meyer, the chapter, excepting the last verse, ia 
 a sugplement to the Gospel of John, which closes with the 81st verse of the 20th chapter, 
 But a supplement can be only an appendix, as Meyer intencls, in case the book itself is cone 
 pleted. according to its plan. Now, a careful estimate of the total structure of the Gospel 
 leads to a plan which constitutionally includes the 21st chapter. In this view we distinguish 
 the Frologue, chap. i. 1-18, the historical Gospel, more strictly speaking, and the Epilogue, 
 chap. xxi, The division of the Gospel, made and pursued in this yolume, must justify this 
 conception ; and we here refer the reacler thereto, Even most of the advocates of the genu- 
 ineness, however, have more recently explained the 24th and 25th verses as a later addition ; 
 and again, Weitzel has declared against this (Studien und IMKritiken, 1849, 1. 1). We hold 
 that, if the interpolation : ‘‘ We know that his testimony is true,” Le an interpolation of the 
 Ephesian church, the rest reveals the hand of the Evangelist himself; since ver. 24 looks 
 back to chap. xx. 31, and the proverb in ver, 25, though termed by Meyer an alsurd exaygera- 
 tion, is entirely characteristic of John’s contemplation.* 
 
 It, is utherwise with the section, chap. viii. 1-11.t It is, in the first place, established, that 
 the section is wanting in a series of the most important codices, B. L. T. X. A., to which 
 certainly Cod. Sin., and probably A. and C., are to be added; and that a series of the oldest 
 and most eminent fathers, from Origen downward, are entively silent respecting this section, 
 Add tn this the fact that the section, at first view, does not improve, but impairs the connec- 
 tion o. the Gospel. We ourselves have hitherto thought there were sufficient proo(s that it 
 belongs to the day of the great onsets of questionings which the Pharisees made upon the 
 Lord on the Tuesday after the feast of Palms (see Liicke, 11. p. 248; Hitzig, Ueber Johannes 
 Markus, p. 205; my Leben Jesu, ii. p. 952; p. 1222). From this apparent misplacement of the 
 section, however, it would not necessarily follow that the passage itself is not apostolic; not 
 even that it isnot Johannean. Since the other Evangelists lave described those onsets, it is 
 improbable that the section should have come from them (as, for example, Hitzig places the 
 passage in Mark, between chap. xii. 18-17 and vers. 18-27). On the contrary, it is more 
 natural to suppose that this Gospel relic belongs to John, or, at all events, to the Johannean 
 tradition in Ephesus. The codd. 1, 19, 20, put it at the close of the Gospel; codd. 69, 124, 
 346, put it after Luke xxi. 38. We might well suppose that the latter manuscripts are in the 
 right as to the place of the incident, the former as to the authorship ef the account. We 
 think it suitab’e, however, to recur to the question in the Commentary on the section itself; 
 
 schildert und erkldrt (Nurnberg, 1852, pp. 1-20), satisfactorily defends the integrity of the fourth Gospel against the 
 views of Weisse and Schweizer, which may be regarded as exploded. But since that time the same error has been 
 renewed in a modified form, Renan (Ve ce Jésus, 1863) is disposed to regard the narrative portions of John as genuine 
 and to acknowledge a historical substrutum even in the discourses. He accepts as historical the belief in the resurrec- 
 tion of Lazarus, but turns it into a counterfeit miracle, the result of guilty collusion, which is certainly no better, but 
 worse, than the German notion of a mythical poem, or a symbolical vestment of the idea of immortality. In the 13th 
 edition of his Vie-de Jésus, Paris, 1867, Renan enters for the first time into a discussion of the Johannea: question. 
 He distinguishes, in the Preface, four views on the subject: (1.) the orthodox, which holds fast to the whole Gospel 
 of John as genu‘ne; (2.) the middle position, which recognizes him as the first author, but admits that it has been 
 brought into its pr.sent shape nd form by his disciples; (3.) the critical, which derives it from a disciple of John about 
 A.D. 100, and gives up the discourses, but admits a Johannean tradition in the historical portion; (4.) the second 
 critical view, which regards the whole as a fiction or historical novel of the second c.ntury. He profes-es to hold tie 
 third view, and defends it in a concluding essay. Weiz=acker, who is Baur’s successor in Tiibingen, (in his Untersuch= 
 ungen δον die evangel. Geschichte, Gotha, 1864; comp. his notice of Renan in the Juhrbaécher fiir Deutsche Theologie, 
 for 1868, pp. 521 ff.), substantially agrees with Renan, and divides the authorship between John and one or more of his 
 disciples, probably the elders at Ephesus.—P. 8.] 
 
 * (Comp. the first foot-note on p. 26.—P. 3.] 
 
 + [The genuineness of John viii. 1-11, or rather vii. 53-viii. 11, as also of chap. v. 4, with the last clause of ver. 2, ia 
 purely a question of textual criticism. See the Z'v.ctual Notes in loc.—P. 8.] 
 
32 THE GOSPEL ACCORDING TO JOHN. 
 
 since, on a more accurate weighing of the critical and historical considerations, the sect.on 
 might decidedly maintain its existing position. (On the critical treatises relative to this set 
 tion, coinpare Meyer, on chap. viii. [p. 320, 5th ed.] ), 
 
 § 6. SOURCES AND DESIGN OF THE GOSPEL. 
 
 The Gospel of John appears the most original of all the Gospels, in that it shows itself 
 thoroughly independent of the Synoptical evangelical tradition while yet presupposing it, 
 and confirming the essential substance of it. It manifestly rests on the personal memories 
 of one of the earlicst disciples of Jesus—the most profound and spiritual of all—on whom 
 the Lord’s exhibitions of himse!f impressed themselves in indelible lines. 
 
 That Jchn early committed to writing in memorabilia the most important matters of his 
 recollection, especially the Lord’s discourses, we may well suppose, though these constituents 
 of his Gospel continually became fresh again and clear by the suggestions of the promised 
 Paraclete, which coéperated with his enthusiastic love for the Lord. 
 
 But since, by the direction of the dying Saviour, he was made the son of Mary, and Mary 
 thencefurth lived with him in his house (see the article Muria, in Winer), and this little 
 family, formed under the cross, could have had no more engaging matter of conversation than 
 the memory of the Lord, we may doubtless ascribe to Mary a mental share in the gradual 
 formation of this slowly maturing Gospel. 
 
 To the memories of the Apostle must be added the experiences of his life, especially the 
 friendly and peaceful movements of his apostolic development. How he might thus have 
 been led also to his peculiar shaping of his Logos doctrine, is suggested by Liicke’s and other 
 treatises on the Prologue. 
 
 To speak now of the design: The Gospel, like Christian worship, which is in this respect 
 akin to art, and, like every thing belonging to the Christian Church, must have been pro- 
 duced primarily for its own sake, as the one spontaneous effusion of the lofty contemplations 
 of the Evangelist. If this may be said even of the first Evangelists, and our school-theology 
 must be charged with inquiring far too readily and too exclusively for an exterior design, 
 while a due regard to the fervid spontaneity of the four Gospels might cure criticism of 
 many prejudices of a lower conception ;—all this is true in a very peculiar degree of the 
 fourth Gospel. Contemplative minds like that of John must give expression to their expe- 
 riences and views first of all for their own satisfaction ; and if we have understood any thing 
 of the nature of John, we cannot wonder that we find five productions of his hand, forming 
 at bottom a trilogy of the evangelic, epistolary, and the apocalyptic character in the New 
 Testament. 
 
 Yet, as the Christian cultus, with all its art-like character, by no means stops in the idea 
 of mere exhibitive art, but builds itself out of the elements of eternally active truth, and 
 aims with distinct purpose in efficient enthusiasm at edification, the Evangelists must as dis- 
 tinctly, and with still more distinct consciousness, have had their objective impulse and their 
 practical design, And the Evangelist John has himself distinctly stated his first and his next 
 practical design, chap. xx. 31. His immediate and decisive aim was neither to fight a heresy 
 nor to complete the other Gospels. He knew too well that the positive statement of the life 
 of Jesus, purely and fervidly given, was itself the most effective polemic (chap. iii. 19), and 
 that a round, complete collection of the most significant points in the life of the Lor, set 
 forth in orderly succession, would form the most fitting supplement (John xx. 91). 
 
 Nevertheless, this great apostolic presbyter-bishop of Ephesus could not, have stood for 
 half a century between the opposite germinant motions of Ebionism and Gnosticism, without 
 writing his Gospel in the consciousness that it would practically transcend that antagonism, 
 nor without, in this conviction, everywhere emphasizing the relevant anti-Ebionistic and anti- 
 Gnostic points. The expressly polemic passages in his Epistles (comp. 1 John ii. 18, 22, 23; 
 iv. 1 sqq., 2 John), as well as in the Revelation, particularly in the letters to the seven 
 churches, give abundant proof that he was fully conscious of the historical and dogmatical 
 
§ 7% TIME AND PLACE OF THE COMPOSITION. 33 
 
 points in his Gospel against the heresies of his time, and that he relied upon thzir operative 
 force. And undoubtedly it was his Logos doctrine especially, in connection with the doctrine 
 of the historical, personal Christ, which in the second century most effectively contributed to 
 the victory of the Church over both Ebionism and Gnosticism. The doctrine of personality, 
 concretely defined by the doctrine of the person of Christ, still ever operates as a two-edged 
 sword against all Gnostic and Judaistic distortions of the truth. .“ With John, tierefore, in 
 his Gospel, the person of the Saviour is of supreme importance.” 
 
 The consciousness of supplementing the first three Gospels, which at the t'me of the 
 origin of John’s Gospel had already gained a considerable currency among the Christians, 
 was likewise natural. The Evangelist may even have been conscious of the two‘ sld comple 
 tion, internal and external, which he furnished; and in that case he surely in’:mded to fur- 
 nish it. But not in such sense as to be a theological or historical emendator. 
 
 When Clement of Alexandria (according to Euseb. vi. 14) remarks that {he other Evan- 
 gelists have delineated particularly the external history, giving us a εὐαγγέλιον σωματικόν ; 
 and the object of John was to give something higher, a εὐαγγέλιον πνευματικιν, he unites in 
 one expression a partial truth, and a leaning of the Alexandrian turn of thought which must 
 not be overlooked. Luther’s dictum also, of the “one true, tender, leading Gospel,” needs to 
 be reduced to the most strictly qualified sense. All the Gospels are spiritual, pneumatic, each 
 in its way; but the fourth Gospel is preéminently the Gospel of the real ideal personality of 
 Christ, and as such, in the phrase of Ernesti, the heart of Christ (pectus Christi). 
 
 Clement further states that John wrote his Gospel at the request of his friends; likewise, 
 the canon of Muratori, which Jerome ingeniously interpreted thus: that the bishops and 
 churches of Asia Minor urged him to write his Gospel against the incipient heresies, and in it 
 to make the divinity of Christ’ distinctly appear. But John hardly needed such a spur; he 
 might at most have been hastened by it in the publication of the Gospel. The historical sup- 
 plementing of the three Synoptists is made prominent, particularly by Eusebius (iii. 24) and 
 Theodore of Mopsvestia (Comment. in Joann.). But if, beyond his delight in a more exact 
 statement and essential enrichment of the Gospel history, John had been moverl by the desire 
 uf an external supplementing of the records of his predecessors, the chronological points 
 would have appeared still more clearly marked, and the array of facts and events much more 
 copious. His object lay on a higher level than this; and so, indeed, did the object of the 
 first three Evangelists themselves. 
 
 The modern criticism has come down so low as to represent John in his Gospel, according 
 to Strauss, as aiming an indirect polemic against Peter; according to the ancnymous Saxon 
 work, “ Die Hvangelien,”’ as intending to glorify himself and put himself in Peter’s place; 
 according to the Baur school a fraudulent writer allowed himself to put fortl, in the interest 
 of an irenical tendency, a pseudo..Johannean Gospel ! 
 
 § 7. TIME AND PLACE OF THE COMPOSITION. 
 
 As to the time of the composition of the Gospel: It is the unanimous tradition of the 
 ancients (Irenzeus, Clement, Origen, &c.) that the fourth Gospel was the last written. We are 
 also pointed probably in any case to the time of the Apostle’s residence in Ephesus, which 
 cannot yet have begun at the date of the Second Epistle to Timothy, because that Epistle 
 shows no trace of John in Ephesus. This date, it is true, must vary according to the view 
 taken respecting the time of Paul’s death; we consider the traditional view well authen- 
 ticated. For Ephesus as the place of composition, we have the authority of Ireneus, and, 
 after him, many others. 
 
 According to Epiphanius, John wrote the Gospel at the age of ninety years; according to 
 pseudographic traditions [Pseudo-Hippolytus De XII. App.], he wrote it on Patmos, and 
 afterwards published it at Ephesus. Licke supposes the Gospxl to have been written between 
 the seventh and the last decade of the first century, and says, only by way of conjecture, not 
 before the eighth decade (p. 167). Guericke supposes [8d ed, p. 190] after the Apocalypse 
 
 3 
 
834 THE GOSPEL ACCORDING TO JOHN. 
 
 [between 80 and 90]. The first reason, huwever—viz., that the Gospel is written in purer 
 Greek than the Apocalypse—amounts to nothing, since the Gospel was written ἐν νοΐ, the 
 Apocalypse ἐν πνεύματι ; that is, the former in the language of conscious communication with 
 the culture of the world, the latter in the spontane:ty of inspired expression in a native 
 Hebrew; and as to the second reason, the relation of the Gospel to the Gnosis, &e., the 
 beginnings of the Gnosis appear as early as the Pastoral Epistles. Meyer also supposes that 
 the Gospel originated a considerable time after the destruction of Jerusalem, say about the 
 year 80 (Ὁ. 41). He therewith assumes as probable, that the Gospel circulated for some time 
 in a narrower circle of Ephesian friends, and was afterwards published more generally with 
 the addition of the 21st chapter. This theory has nothing improbable, in so far as it takes 
 the addition to be the finishing of the Gospel itself by the hand of John. 
 
 We take, as betokening a later origin, the publication of the raising of Lazarus (on the 
 supposition that the first three Gospels omitted it out of regard for the still living family) ; 
 and the account of Peter’s use of the sword, with mention of his name, as well as the pre- 
 monition of his martyrdom, chap. xxi. (see my Apost. Zeitalt., 11. p. 419). 
 
 The question, however, arises, whether the’ passage (chap. v. 2) which speaks of the pool 
 of Bethesda with its five porches as if still existing, does not indicate that Jerusalem was yet 
 standing when John wrote the account (Apost. Zeitull., ii. p. 490). Liicke disputes this; and 
 Guericke. The preterite ἦν, xi. 18; xvili. 1; xix. 41, proves, of course, nothing against the 
 present tense, ἔστι, v. 2; for in those cases it refers to constant circumstances which must 
 outlast the destruction of Jerusal.m. Yet the pillars of Bethesda ure not a perfectly firm 
 support; since we might have here a previously written memorandum, or John might have 
 been writing in a general view of Jerusalem as still standing, Withal, there is no similar 
 indication of a later date; and as regards the reference to John’s Greek, and to his familiar- 
 ity with the theology of his time (the Logos doctrine), and with the incipient heresies, a few 
 years are, in any case, enough to make him in these respects the author of the Gospel; and 
 in Pella and in Decapolis there was material enough of Greek culture to bring him completely 
 to his peculiar point of gospel view, which undoubtedly belongs to his residence in Ephesus. 
 
 That the Gospel belongs before the Apocalypse, and before the Epistles of John, and 
 therefore, at all events, in the earliest part of his residence in Ephesus, seems to be especially 
 indicated by its missionary leaning in chap. xx. 31. 
 
 It is matter of interest, that the critical Semler (like Tittmann) sought to make the fourth 
 Gospel the first written of all; while his latest critical descendants put its origin in the mid- 
 dle of the second century. Another proof of the pretended infallibility of morbid criticism ! 
 
 As to the original home of the Gospel: Not only tradition, but also the spiritual charac- 
 ter, and its references, point decidedly to Ephesus.* The discourse of Paul to the elders of 
 Ephesus, at Miletus, already indicates such antagonisms as the Gospel thrusts through in both 
 directions at once; his Epistles to the Ephesians and the Colossians still more clearly indicate 
 the same ; and, finally, his Pastoral Epistles. The Gospel betokens a more advanced stage 
 of these antagonisms, and a position of the Apostle’s preaching between the opposite errors ; 
 the Epistles and the Revelation exhibit the third stage. Thus, with the place of the Gospel 
 in time between the end of Paul and the end of John, its geographical place also is fixed. 
 The Gospel presents to us the Apostle John in Ephesus, while the Epistles and the Apoca- 
 lypse denote rather in Ephesus the bishop and prophet of the apostolic Church. 
 
 § 8. SIGNIFICANCE AND MISSION OF JOHN, HIS SPIRIT, AND HIS WRITINGS. 
 
 The spirituality and subtilty, the ideality and pure mysticalness of John and his writings, 
 throw the whole phenomenon into the background in proportion to the prevailing Petrine 
 and Pauline character of the historical Church and her theology. 
 
 * (The unanimous tradition of the ancient Church concerning the labors of John in Asia Minor, which even *he 
 ekeptical -chool of Baur left untouched, has been quite recently rejected by Dr. Keim in his History of Jesus of Nasara, 
 vol. i. (1847) p. 161 ff., but ably defended by Dr. Steitz in the Studien und Kriliken for 1868, p. 487.—P. 8.] 
 
§ 9. TOTAL VIEW OF THE GOSPEL HISTORY. 35 
 
 ——— 
 
 But, from the background, John has exerted in all ages the mightiest influence on the 
 course of the Church. This influence is far from being fully appreciated. In the ancient Church 
 it found a concrete embodiment in the Johannean school, whose import is yet further to be 
 understood. Ignatius, Ireneus, Hippolytus, and others, are the earliest members of a spirits 
 ual family, which perpetuated itself in the British missionaries, in the Culdees, in the me- 
 dizeval intellectual life of the Abbey of St. Gall. 
 
 In the Middle Age it was John who, in his writings, comforted and supported the Church, 
 when, under the corruptions of the hierarchy, she was tempted to despair (see Gieseler, 
 Church History, 2d vol. 2d part, p. 357, Germ. ed.). At the same time, it remains curious 
 that the popes have not ventured to name themselves after Peter, but have freely cailed them- 
 selves after Paul and John. With the twenty-third John this self-judgment of an unsus- 
 pecting estrangement of spirit reached an extreme. The less they read John, the more they 
 called themselves after his name in dark, deep revereuce for the mysterious patron. 
 
 It cannot be wholly accidental that most of the forerunners of the Reformation bore the 
 name of John; though even the Reformers, with all their deeper study of theology, have not 
 yet quite reconciled themselves to the whole John, as we see from their posture toward th: 
 Apocalypse. And if, taking such a position as Paul took between Peter and John, they have 
 introduced the transition to a Johannean age, the fact that the fourth Evangelist in particular 
 has formed the rock of offence to modern criticism (comp. also Géthe’s opinion of the 
 Apocalypse), may nevertheless be a proof that we are as yet none too near that age. In any 
 case, Schelling’s construction of the three ages of the Christian Church will maintain its 
 validity as an utterance of dtvinatory insight, which, of course, is exposed to much misinter- 
 pretation (comp. my Apost. Zeitult., ii. p. 650 [anu the Amer. ed. of Comm. on Romans, pp. 1 
 and 2, note] ); and it has long since been perceived that the Gospel of John forms the cul- 
 mination of the evangelic history, as theology will more and more acknowledge that John’s 
 type of doctrine forms the consummation of the apostolic theology. 
 
 The saying among the disciples in the apostolic age must prove itself the truth in the 
 higher sense: This disciple does not die! 
 
 § 9. TOTAL VIEW OF THE GOSPEL HISTORY ACCORDING TO THE GOSPEL OF JOHN. 
 
 Since the Gospel of John forms the complement of the Synoptical Gospels in respect of 
 regular chronological order, the historical view of the life of Jesus must be completed on the 
 basis of John. We give the result of our labors in the following sketch; 
 
 ἹΝΤΕΟΡΌΟΤΙΟΝ : THE ANTECEDENT HIsTORY OF THE LIFE OF CHRIST. 
 
 The eternal antecedents of Christ. The Logos and His function; John i. 1-5. His 
 history in the Old Covenant, represented by the testimony of John; vers. 6-13. The temgoral 
 antecedents of Jesus. Synoptists: Luke and Matthew. Luxe: The genealogy of Jesus 
 from Adam to Christ; chap. iii. 23-38. Matrrnew: The genealogy from Adam to Christ; 
 chap. i. 1-17. Luxe: The announcement of Jesus; Gabriel, Zachariah, Elizabeth, Mary, 
 John; chap. i, 1-80. Matraew: The announcement; Mary and Joseph; chap. i. 18-25. 
 Parallel to Luke i. 
 
 I. Tue Curm~pHooD OF JESUS. 
 
 Joun: The birth of Christ, and the relation of His birth and operation to the natural 
 birth; chap. 1. 1-14. Luxe: The journey to Bethlehem, and the birth of Jesus. The holy 
 night, and the shepherds; chap. ii. 1-21. Matraew: The wise men from the East, and the 
 flight into Egypt; chap. ii. 1-19. The presentation of Jesus in the temple, and the resi- 
 dence in Nazareth; Luke ii, 22-40; Matt. ii. 20-23. Jesus at twelve years of age; 11 
 ti, 41-52. 
 
36 THE GOSPEL ACCORDING TO JOHN. 
 
 Il. Tae ANNOUNCEMENT OF CHRIST BY JOHN THE Baptist. “THE MANIFESTATION OF 
 Curist. FRoM THE APPEARANCE OF THE BAPTIST TO THE First PUBLIC ATTENDANCE | 
 oF CHRIST AT THE Passover, 781 A. U. C. THe ACCREDITING OF CHRIST BY JOHN 
 AND ΒΥ HIMSELF DOWN TO THE Frrst PASSOVER. 
 
 The testimony of the Baptist concerning Christ in general, connected with the baptism ; 
 John i. 15-18.—The baptism of Jesus at the Jordan in the parallels: Matt. 111, 1-17; Mark i. 
 1-11; Luke iii. 1-88.—The testimony of John concerning Jesus before the rulers of the Jews, 
 that He is the Christ; John 1. 19-28.—Parallels: The temptation; Matt. iv. 1-11; Mark i. 
 12,13; Luke iv. 1-13.—The testimony of John concerning Jesus before His disciples. The 
 first disciples of Jesus. The return of Jesus to Galilee. The marriage at Cana. The jour- 
 ney to Capernaum. The first. public visit to the temple at the Passover in the year 781. 
 
 Ill. Tue Pustic APPEARANCE OF CHRIST AMIDST THE ENTHUSIASTIC GREETINGS OF His 
 PEOPLE. FRoM THE PASSOVER or 781 TO THE FEAST oF PURIM IN 782. 
 
 a. The First Ministry of Jesus in Judea, down to the Imprisonment of John the Baptist. 
 
 Sojourn in Jerusalem. Nicodemus. Baptizing in the country of Judea. The repeated 
 testimony of John the Baptist ; John i. 29-iii. 36. 
 
 b. The First Ministry of Jesus in Galilee. 
 
 The transfer of the ministry of Jesus to Galilee. Jesus in Samaria, and the Samaritan 
 woman, The removal of the residence of Jesus from Nazareth to Capernaum, The healing 
 of the son of an imperial officer; John iv. 1-54. Parallels: The return of Jesus to Galilee. 
 Jesus thrust out of Nazareth; Luke iv. 16-31; Matt. iv. 12; xiii. 53; Mark i. 14-16.—Resi- 
 dence of Jesus in Capernaum, and ministry there. The demoniac in the synagogue; the 
 mother-in-law of Peter; Peter’s draught of fishes; the calling of the first disciples ; Matt. iv. 
 12-22; vill. 14-17; Mark i, 14-88; iii. 9-12; Luke iv. 31-43 (44); v. 1-11. 
 
 ὁ. The Three Great Missionary Tours of Jesus in Galilee. The Mountain Tour, the Sea Tour, 
 the Tour through the Cities. 
 
 The first journey of Jesus through the country of Galilee (the mountain region). The 
 sermon on the mount and in the plain. The healing of the leper; Matt. iv. 23-viii. 4; Mark 
 i. 35-45; 111. 12, 18; Luke v. 12-16; vi. 12-49.—-The return of Jesus from the tour of Galilee. 
 The centurion at Capernaum. The followers. The second sermon on the sea. The voyage 
 to Gadara, and the return; Matt viii. 5-18, 18-34; ix. 1; chap. xiii; Mark iv. 1-41; v. 1-21; 
 Luke vii. 1-10; viii. 4-15, 22-39; ix. 57-62.—The return of Jesus from His journey to 
 Gadara, The crowd. The paralytic. The calling of Matthew. Particular conflicts with 
 the Pharisees and the disciples of John. A series of miracles; Matt. ix, 1-34; Mark ii, 1-22; 
 
 . 21-43 ; Luke v. 17-39; viii. 40-56.—The preparation for the third tour, through the coast 
 cities. The selection of the twelve apostles. The instruction to the apostles; Matt. ix. 8ὅ-- 
 x. 42; xi. 1; Mark iii. 14-19; vi. 6-16; Luke vi. 12-16; ix. 1-6.—The journey of Jesus 
 through the cities, and the apostles’ going before. The woman who was a sinner. The 
 fame of Jesus. The son of the widow of Nain; Matt. xi. 1; Mark vi. 12, 18; Luke vii. 
 11-17, 36-50; viii. 1-18—The message of John the Baptist from prison; Matt, xi. 2-19; 
 Luke vii. 18-35. 
 
-. . --.« vlEW OF THE GOSPEL HISTORY. 37 
 
 IV. Tse TIME OF THE APPEARANCE AND DISAPPEARANCE OF JESUS UNDER THE PERSE 
 cutTions oF His ENemries; or, His BANISHMENT AND FLIGHT-LIKE PILGRIMAGE. FROM 
 THE FEAST OF PuURIM IN 782 TO THE PALM-DAY BEFORE THE PASSOVER OF 783. 
 
 a. From the Feast of Purim to the Feast of Tabernacles, 782. 
 
 Jesus at the feast of Purim in Jerusalem. His conflict with the hierarchy, and their first 
 attempt to institute capital process against Him; Johny. The return of Jesus to Galilee. 
 The account of the execution of John the Baptist. The first feeding of the multitude in the 
 wilderness. Christ’s walking on the sea; John vi. 1-21; Matt. xiv.; Mark vi. 14-56; Luke ix. 
 717.—Discourse of Jesus in the synagogue at Capernaum on the manna from heaven. His 
 rebuke of chiliastic Messianic hopes in Galilee. The turning back of many of His followers ; 
 John vi, 22-71.—The Passover not attended By the Lord in the year of the persecution, and 
 the occurrences connected therewith ; John vi. 4; Luke x. 88-42; Matt. xv. 1, 2; comp. xxi. 
 1-3; xxvi. 18, 86; xxvii. 57.—The accusation of the Lord in reference to the plucking of the 
 corn; Matt. xii. 1-8; Mark ii. 23-28; Luke vi. 1-5; John vii. 1.—The healing of the man 
 with the withered hand; Matt. xii. 9-21; Mark iii, 1-6; Luke vi. 6-11.—The decisive public 
 contest of the Lord with the Pharisees of Galilee. The healing of the deaf and dumb demo- 
 niac. The (second; comp. Matt. ix. 34) public culmination of the miraculous power of 
 Jesus. Of the sin against the Holy Ghost. The second demand of a sign from heaven; 
 comp. John ii. 18. The family of Jesus. The banquet in the house of the Pharisee. The 
 crowd. Warning against the hypocrisy of the Pharisees, and against covetousness. The 
 delivery of parables on the sea; Matt. xii. 22-50; xili. 24-30, 38-58; Mark iii. 20-35; Luke 
 viii. 18-21; xi. 14-54; chap. xii.—Accounts of persons returning from the feast concerning 
 the unfortunate Galileans whom Pilate had slain in the temple; Luke xiii. 1-9.—The healing 
 of the crooked woman: another miracle on the Sabbath; Luke xiii. 11-17.—The deputation 
 from Jerusalem, taking the Lord to task for the free conduct of His disciples. The removal 
 of Jesus: His wandering through the borders of Phenicia and through Upper Galilee to 
 Gaulonitis, on the other side the sea. The Canaanitish woman. The deaf and dumb. The 
 second miraculous feeding. The crossing to the western coast of the sea of Galilee; Matt. 
 xy.; Mark vii. 1-37; viii. 1-10.—Public hostility to Jesus at Magdala, and His return across 
 the sea to the mountains of Gaulonitis. The healing of a blind man in the eastern Bethsaida. 
 The confession of Peter, and his horror of the cross; Matt. xvi.; Mark viii. 11-ix.1; Luke 
 ix. 18-27.—The transfiguration ; Matt. xvii. 1-13; Mark ix. 1-13; Luke ix. 28-36.—-Healing 
 of the lunatic; Matt. xvii. 14-21; Mark ix. 14-29; Luke ix. 37-45.—Homeward journey of 
 Christ through Galilee, and His brethren’s proposal that He join the pilgrimage to the feast 
 of Tabernacles. Refusal of Jesus, and His secret ascent to Jerusalem, to appear there, not as 
 a pilgrim, but as a Prophet; John vii. 1-10; Matt. xvii. 22, 23; Mark viii. 31, 32. 
 
 ὁ. From the Feast of Tabernacles to the Feast of the Dedication in 782. 
 
 The sudden appearance of Jesus in the temple during the feast of Tabernacles. He 
 accuses His enemies, before all the people, of seeking His life, and announces His departure ; 
 John vii. 10-86.—Jesus begins to announce the antagonism between the Old Testament sym- 
 bolism of the temple and the reality of the New Testament salvation in Him. His testimony 
 of the living fountain in opposition to the Pool of Siloam. Futility of the design of the 
 Sanhedrin to imprison Him; John vii. 87-52.—Jesus the light of the world, in opposition to 
 the lights and the torch festival in the temple; John viii. (1-11 *) 12-20.—The more distinct 
 announcement of Jesus, that He intended to take His departure from the Jewish people; 
 John viii. 21-30.—Flash of a chiliastic expectation among the people at Jerusalem, Dis 
 
 * “See remarks on vers. 1-11 in the section on the Genuineness, and the passage in its place in the Commentary. 
 
38 THE GOSPEL ACCORDING TO JOHN. 
 
 course of Jesus on the distinction between the true freedom and the true bondage, and on the” 
 distinction between the faith of Abraham and the seeing of Christ; John viii, 31-59.—Heal 
 ing of the man born blind; John ix.—Jesus gives the false shepherds of Israel the marks of 
 the true shepherd, and presents himself as the True Shepherd, ready to lay down His life for 
 His sheep; John ix. 40, 41-x. 1-21.—Last appearance of Jesus in Capernaum, Conduct of 
 the disciples respecting the primacy; Matt. xvii. 24—xvili. 5; Mark ix. 338-37; Luke ix, 
 46-49.—Peril of offences; Matt. xviii. 6-11; Mark ix. 38-50; Luke xvii. 1, 2.—Departure of 
 Jesus from Capernaum, and intimation of the apostasy of a great mass of His people; Luke 
 xiii, 22-30.—Intrigues of the Pharisees; Luke xiii. 31-85.—Banquet in the house of a 
 Pharisee. The dropsical man. Address of the Lord to the guests; Luke xiv. 1-24.—Multi- 
 tude following Jesus on His departure. His warning to undecided followers; Matt. xix. 1, 2; 
 Luke xiv. 25-35.—Reception of Publicans and sinners. Fellowship of the disciples of Christ. 
 Parables; Matt. xviii. 12-85; Luke xv. 1-xvii. 10.—Hindrance to Jesus’ journeying through 
 Samaria; Luke ix. 51-62.—Sending of the seventy disciples, and the recurrence of Jesus to 
 His labors in Galilee; Matt. xi. 20-30; Luke x. 1-16.—Journey of Jesus through the border 
 country between Galilee and Samaria to Perea; Luke xvii. 11-19.—Return of the seventy. 
 The narrow-hearted Scribe, and the good Samaritan; Luke x. 17-37.—Jesus’ first sojourn in 
 Perea, and His labors there; Matt. xix. 1,2; Mark x.1; Luke xvii. 20-xviii. 14. 
 
 ὁ. From the Feast of Dedication in 782 to the Palm-Day before the Passover in 783. 
 
 Jesus at the feast of Dedication in Jerusalem. Last attempt of the Jews to make Jesus 
 chime in with their chiliastic expectation ; tempting Him; John x. 22-40.—Second and last 
 sojourn of Jesus in Perea. Treatment of divorce; children brought to the Lord. The rich 
 youth; John x. 40-42; Matt. xix. 8-xx. 16; Mark x. 2-32; Luke xviii. 15-30.—Raising of 
 Lazarus in Bethany; John xi. 144.—Definite decree of the Sanhedrin to put Jesus to death, 
 and secret sojourn of Jesus in Ephraim till His last pilgrimage to the Passover; John xi, 
 47-57. 
 
 V. Tue DecistvE YIELDING oF JESUS TO THE MeEssIANiIc ENTHUSIASM OF His PEOPLE. 
 From THE PauM FESTIVAL TO THE FEAST OF THE PASSOVER IN THE YEAR 783. 
 
 Journey of Jesus to Jericho, and His intercourse with the pilgrims to the Passover. Re- 
 newed announcement of His crucifixion. Ambition of the family of Zebedee. Healing of 
 the blind men at Jericho. Zaccheus. Parable of the ten servants and the ten pounds in- 
 trusted to them; Matt. xx. 17-34; Mark x. 32-52; Luke xviii. 31—-xix. 1-28. Saturday: 
 Banquet in Bethany, and the anointing. Treason; John xii, 1-11; Matt. xxvi. 6-16; Mark 
 xiv. 8-11; Luke xxii. 1-6. Sunday: Triumphal entrance of Jesus into Jerusalem; John xii. 
 $-18; Matt. xxi. 1-11; Mark xi. 1-11; Luke xix. 939-40. Monday: The great day of the 
 Messianic dwelling and administration of Jesus in the temple. Cursing of the fig tree. 
 Purifying of the temple. Keeping holy the temple. Exercise of His office of teacher, and 
 miraculous cures, in the temple. The hosanna of the children, objection of the Pharisees, and 
 Christ’s vindication (the Greeks, and the voice from heaven; John xii. 19-36. See the pas- 
 sage in the Commentary. It is hard to fix the precise moment of the appearance of the 
 Greeks); Matt. xxi, 12-22; Mark. xi. 12-19; Luke xix. 45-48. Tuesday: End of the Old 
 Testament theocracy. The withered fig tree. Attempt of the Sanhedrin to crush the Lord 
 by its authority. Consequent ironical temptations on the part of Pharisees, Sadducees, and 
 Scribes. Great counter-question of Christ. Great discourse of the Lord against the Phari- 
 sees and Scribes. Woes against Jerusalem, and departure from the temple. The widow’s 
 mite; John xii. 37; Matt. xxi. 10-xxiv. 2; Mark xi. 20-xiii. 2; Luke xix. 47-xxi.6. Tues 
 day night, Wednesday : Jesus looking back upon the temple from the Mount of Olives in the 
 circle of His confidential disciples. Announcement of the judgment of God, the destruction 
 of the Holy City and the temple, and the end of the world. Parables of the Ten Virgins 
 
§ 9, TOTAL VIEW OF THE GOSPEL HISTORY. 39 
 
 and the Talents. The final judgment; Matt. xxiv. 3-xxy. 46; Mark xiii. 3-37; Luke xxi 
 7-36. Wednesday: Retirement of Jesus into secresy. The Evangelist John’s review of the 
 ministry of the Lord; John xii. 37-50; Luke xxi. 37, 38. 
 
 VI. TREASON OF THE PEOPLE OF ISRAEL aua.NST THEIR MessiAn. Tue DECREE OF ΤῊΝ 
 Hien Councm. ΤῊΝ PascHat LAMB AND THE SUPPER. THE PARTING DISCOURSES. 
 Tur Passion, DEATH, AND BurRiIAL oF JESUS. FROM THE PASSOVER TO THE END OF 
 THE GREAT PASSOVER SABBATH. 
 
 Introduction to the passion of Jesus. Distinct announcement of Jesus, that He should 
 suffer at the Passover. Contemporaneous decree of the Sanhedrin (two days before Easter, 
 Tuesday evening, the day of the decisive rupture) to put Him to death, but not at the Pass- 
 over. The ordering and preparation of the paschal supper; Matt. xxvi. 1-5; vers. 17-19; 
 Mark xiv. 1, 2; vers. 12-16; Luke xxii. 1, 2; vers. 7-13.—The feet-washing. The paschal 
 supper. Institution of the Holy Supper. Parting discourses of the Lord. Sacerdotal 
 prayer. Exit to the Mount of Olives; John xiii—xvii.; Matt. xxvi. 20-35; Mark xiv. 17-81; 
 Luke xxii. 14-39, 
 
 a. dJesus in Gethsemane. 
 
 The struggle and victory in His inward passion; John xviii. 1-12, 18; Matt. xxvi. 36-46 ; 
 Mark xiv. 32-42; Luke xxii. 39-46.-_Jesus in Gethsemane before His enemies. The traitor. 
 Free surrender of Jesus. Guarantee of the disciples, and their flight; Matt. xxvi. 47-56 ; 
 
 Mark xiv. 43-52; Luke xxii. 47-53. 
 
 b. Jesus before the Spiritual Court (Sanhedrin). 
 
 Jesus before Annas and before Caiaphas. The false witnesses. Christ the true witness, 
 with the confession that He is the Son of God. The denial of Peter, and his repentance. 
 The first mocking of the Lord, and the final hearing; John xviii. 13-27; Matt. xxvi. 57-75 ; 
 Mark xiv. 53-72; Luke xxii. 64-71. 
 
 c. Jesus before Pilate. 
 
 Leading of Jesus away to the Pretorium, and end of Judas; John xviii. 28; Matt. xxvii. 
 1-10; Mark xv. 1; Luke xxiii. 1—Jesus before the secular tribunal. The threefold accusa- 
 tion of sedition, blasphemy, and treason. The three hearings: before Pilate, before Herod, 
 and again before Pilate. The three great forebodings: the jealous tumult of the Sanhedrin ; 
 the dream of Pilate’s wife; the saying, that Jesus is the Son of God. The three attempts at 
 rescue: Barabbas; the scourging; the last remonstrance of Pilate. The three rejections of 
 Christ on the part of the Jewish people: Christ offered with Barabbas ; Christ declared inno- 
 cent by Pilate’s washing of his hands; Christ crowned with thorns. The hand-washing of 
 the Gentile, the self-imprecation of the Jews. The three condemnations: delivery to the 
 mercy of the people; to scourging; to death. Threefold mockery of the Lord: in His own 
 raiment before the High Council; in white before Herod; in purple before Pilate. Sentence 
 of death; John xviii, 28—xix. 16; Matt. xxvii. 11-81; Mark xv. 1-20; Luke xxiii, 1-29. 
 
 d. Jesus on Golgotha. 
 
 The leading of Jesus away to Golgotha; John xix. 16,17; Matt. xxvii. 31-33; Mark xv. 
 20-22; Luke xxiii, 26-33.-—The crucifixion. The seven last words. The signs of divinity. 
 The signs of judgment, or the scoffing and the beginnings of trembling after the uproar, 
 The signs of faith. The signs of turning; John xix. 17-30; Matt. xxvii. 33-56; Mark xv, 
 22-41; Luke xxiii. 33-49, 
 
40 THE GOSPEL ACCORDING TO JOHN. 
 
 6. The Burial on Good-Friday Evening. 
 
 The new disciples. The old female disciples. The sepulchre. The burial; John xix 
 81-42; Matt. xxvii. 57-66; Mark xv. 42-47; Luke xxiii. 50-56. 
 
 VII. Tue ResuRRECTION, OR THE GLORIFICATION OF THE LORD. 
 a. The Resurrection and the Appearances of Jesus in Judea, 
 
 The resurrection, and the first announcement of it to Magdalene and the women; John 
 xx. 1-18; Matt. xxviii. 1-10; Mark xvi. 1-11; Luke xxiv. 1-12.—Announcement of the 
 resurrection of Jesus among His enemies; Matt. xxviii. 11-15.—The walk to Emmaus. Peter; 
 Mark xvi. 12, 13; Luke xxiv. 13-35.—First appearance of Christ in the circle ot the apostles 
 on the first Sunday evening,; John xx. 19-23; Mark xvi. 14; Luke xxiv. 36-44. Second 
 appearance of Jesus on the second Sunday evening in the circle of the apostles. Thomas; 
 John xx, 26-381. 
 
 Ὁ. The Appearances of Christ in Galilee. 
 
 First appearance of Jesus in Galilee in a company of apostles; John xxi. Second appear- 
 ance of Jesus in the midst of a great company of disciples, as valedictory to the larger body 
 of disciples in Galilee, or His people at large; Matt. xxviii. 16-20; Mark xvi. 15-18; Luke 
 xxiv. 45-49. Comp. 1 Cor. xv. 6. 
 
 c. Last Appearance of Jesus in the Circle of His Apostles in Judea. The Ascension. 
 
 Walk to the Mount of Olives, and ascension; Mark xvi. 19, 20; Luke xxiv. 50-83, 
 Comp. Acts 1. 1-12. 
 
 d. The Spiritual Return and Eternal Presence of Christ in His Church, 
 
 Christ with His people alway, even to the end of the world; John xxi, 15-25; Matt. 
 XXviil. 20; Mark xvi. 20; Luke xxiv. 51. Comp. Acts i. and ii. 
 
 OrsERVArION.—John unites his peculiar selection of facts for points of view, which distin- 
 guishes his arrangement of the Gospel, with the closest chronological sequence. With the 
 Synoptists the interest in facts induces greater deviation from chronological order. In regard 
 to Matthew and Mark, we refer to the Introductions. In our construction of the Gospel his- 
 tory, some of the greatest changes of chronological order occur in Luke. The shaping of 
 facts in Luke proceeds from his interest to exhibit the whole life of Jesus as a wandering, 
 which had its goal at Jerusalem, and which the Evangelist viewed us a teaching of salvation 
 in facts and the acts of the Lord (see Acts x. 87, 388. Comp. my Leben Jesu, iii. p. 845 sqq.). 
 Matthew exhibits the gospel fulfilments of the Old Testament in great stadia; Mark the vic- 
 torious conflicts of the gospel; John presents general gospel views of the moral universe in 
 the light of the person of Christ; Luke, the gospel pilgrimages. The pilgrimage of Mary 
 forms the centre of the first chapter. The pilgrimage of the parents, and of Jesus at twelve 
 years, to the temple, is the issue of the second. In the third, John is a pilgrim on the Jor- 
 dan, and the people make pilgrimage to him; so at last does Jesus. The history of the 
 temptation also (chap. iv.) stands here under the particular aspect of a caravan; hence proba- 
 bly the transposition of the second and third temptations, After this, Jesus journeys from 
 His home in Nazareth to Capernaum. But in Capernaum He does not stay; the preaching 
 and healing itinerancies through Galilee begin. In schools, on ships, at custom-stands, in 
 harvest-fields, on mountains, the Lord unfolds the riches of His divine-human gentleness and 
 kindness, The three pilgrimages through Galilee, also, Luke so transposes as to make the 
 
ΠΆΛΑΙ, {DEA AND DIVISION OF THE GOSPEL OF JOHN, 4) 
 
 voyage to Gadara the close (chap. viii.). And then, in the ninth chapter, Jesus, in the calling 
 of the twelve apostles, and in the transfiguration, prepares himself for the great pilgrimage te 
 Jerusalem. The journey begins, the seventy disciples in advance. Now the Evangelist dis- 
 tinguishes for us the several parts of the journey of Jesus from Galilee to Jerusalem. These 
 parts, put together without regard to chronological relations, fourm a grand panorama of the 
 pilgnmage of the faithful in the kingdom of God, or a representation of saving truth in 
 facts ; chap. x. 38-xvili. 30. The end of the journey is the progress of Jesus to Jerusalem ; 
 chaps. xviii. 81-xix. 48. Here is most graphically painted the progress of Jesus over the 
 Mount of Olives; and among the parables which the Lord now delivers in the temple, Lake 
 gives prominence to that of the lord of a vineyard travelling into a far country ; the disciples 
 should flee to the mountains before the destruction of Jerusalem; they should lift up thei 
 heads in the last judgment, and escape all its terrors. The passage of Christ to Golgotha 
 becomes, in Luke’s hand, a significant pilgrimage amidst ‘the lamentations of the daughters 
 of Jerusalem, “The female disciples, who ministered to the Lord and aided in His burial, are 
 female Galilean pilgrims. Even one of the chief appearauces of the risen Lord we find, in 
 Luke, interwoven with a journey of the disciples from Jerusalem to Emmaus, and the ascen- 
 sion is the end of a pilgrimage of Jesus with His disciples to Bethany. With this principle 
 of arrangement, on the. basis, no doubt, of existing memorabilia (see Luke i. 1, and Schleier- 
 macher’s Lukas), Luke united the spirit cf the Pauline type of doctrine in the form of Gre- 
 cian culture ; and in his human conception cf the Divine kindliness and spiritual beauty of 
 Christ he set points of gentleness, grace, compassion, foremost, especially in contrast with 
 Pharisaic pride and self-righteousness. On these two subjects compare the admirable 
 remarks [of Dr. Van Oosterzee] in the Introduction of the Commentary on Luke, 
 
 On the synoptical relations of the Gospel, should be further compared the Synopses of De 
 Wette and Liicke, Tischendorf [Robinson, Strong], and others, and the modern works on the 
 life of Jesus, especially that of Pressel. Also the Harmony of the Gospels, by Lex. 
 
 § 10. FUNDAMENTAL IDEA AND DIVISION OF THE GOSPEL OF JOHN. 
 
 The fundamental idea of the Gospel is this: Christ, as the eternal, personal Word, is the 
 personal basis of the world ; its foundation of love, which branches into life and light, and 
 the primal nature and form of which all things, by their symbolical formation, testify. 
 Therefore also Christ, as the Life and Light of the world, breaks victoriously through the dark- 
 ness of sin in the world, till He becomes incarnate, and thence, till His glorification, to redeem 
 the world. And since the perfect glorification of Christ is the perfect redemption of the 
 world, the operation of His redemption in the world must perfect itself in the glorifying of 
 the world—that is, in His advent, which makes the world the Father’s house. Accordingly, 
 the whole Gospel falls into three parts: (1.) Concerning the pre-historical glory of Christ, or 
 His pre-historical advent and His manifestation ; the prologue, chap. i. 1-18; (2.) Concern- 
 ing the historical glory of Christ, or His victory in conflict with the darkness; the gospel 
 history in the strict sense; chap. i. 19-xx. 31; (8.) Concerning the post-bistorical glory of 
 Christ over His Church, and in it, or His second advent ; chap. xxi. 
 
 'The subdivisions arrange themselves as follows: 
 
 I. Tae Proioevsx, Chap. i. 1-18, 
 
 {st Section.—Christ in His eternal essence and life, and His position between God and the 
 world; vers. 1-5. 
 (1.) The personal Word (Christ) in His eternal essence and life as related to God; 
 vers. 1, 2. 
 (2.) As related to the creation ; ver. 3. 
 (3.) To the world and to mankind in their original constitution ; ver. 4. 
 (4.) To the world in darkness; ver. 5. 
 
42 THE GOSPEL ACCORDING TO JOHN. 
 
 ee 
 
 2d Section.—The personal Light, or Christ, in His pre-historical advent in the world, espe- 
 cially in His Old Testament advent, testified by the Old Covenant as represented by John 
 the Baptist. 4 
 
 (1.) The representative of the advent of Christ, John the Baptist; vers. 6-8. 
 
 (2.) The coming of Christ into the world as to its general groundwork and its histori- 
 cal development ; ver. 9. 
 
 (3.) Relation of Christ to the world, and conduct of the world toward Him, or the 
 general groundwork of His advent; ver. 10. 
 
 » (4) Relation of Christ to Israel, and conduct of Isracl toward Him, or the imperfect, 
 symbolical advent; ver. 11. 
 
 (5.) Gradual breaking forth of Christ into the world in the distinction of the elect 
 from the less susceptible, constituted (a.) by faith, as the beginning of the real 
 advent; ver. 12; (%.) by the sanctification of births, and birth from God. Devel: 
 opment of the 108] advent; ver. 13. 
 
 8d Section.—Incarnation of the Logos, Appearance of the real Shekinah among the faithful ; 
 vers. 14-18. 
 
 (1.) Incarnation of the Logos, or the absolutely new birth. Appearance of the real 
 Shekinah ; ver. 14. 
 
 (2.) Testimony of John in general; ver. 15. 
 
 (5.) Experience of believers, or grace; ver. 16.. 
 
 (4.) Antithesis between Moses and Christ, the law of the Old Testament and Christian- 
 ity, in their authority and work ; ver. 17. 
 
 (5.) Antithesis between the whole old world and Christ in their relation to God; 
 ver. 18. 
 
 II, THe Gospet oF THE Historical, MANIFESTATION OF CHRIST, OR His SELF-REVELA- 
 TION AND His VicroRy IN CONFLICT WITH THE, DARKNESS OF THE WORLD, Chap. i. 
 19-xx. 31. 
 
 1st Section.—Reception which Christ, the Light of the world, finds in His life of love among 
 the men akin to the light, the elect ; chap. i. 19-iv. 54. 
 
 (1.) John the Baptist and his public and repeated testimony concerning Christ (before 
 the rulers of the Jews and his disciples); Jesus, accredited as the Christ, attested 
 the Son of God, the eternal Lord, and the Lamb of God; vers. 19-84. 
 
 (2.) The disciples of John and the first disciples of Jesus. Jesus acknowledged as the 
 Messiah, the King of Israel, who knows His Israclites, and also knows the “ Jews;” 
 signalized by miraculous discernment of spirits, personal characters becoming mani- 
 fest in His personal light; vers. 35-51. 
 
 (3.) The kindred and friends of the Lord, and the first miracle of Jesus at Cana, as the 
 earnest of the glorification of the world, and as the first manifestation of His glory. 
 Christ transfiguring the earthly marriage feast into a symbol of the heavenly ; chap. 
 ii. 1-11. 
 
 (4.) Jesus the guest in Capernaum, and the pilgrim to the Passover. The purification 
 of the temple, as a prelude of the redeeming purification of the world and reforma- 
 tion of the Church. Christ the true Temple. The sign of Christ: The destruc- 
 tion of the temple and the raising it again. The first spread of faith in Israel, and 
 Christ the Knower of hearts; vers. 12-25. 
 
 (5.) Jesus in Jerusalem, and Nicodemus as a witness of the first powerful impression 
 of Jesus on the Pharisees, The conversation of Christ with Nicodemus by night 
 concerning the heavenly birth as the condition of entrance into the kingdom of 
 God. Symbolism of the water, the wind, and the brazen serpent; chap. iii. 1-21. 
 
 (6.) Jesus in the Judean country, and the spread of His baptism, with the faith of the 
 people. Last testimony of the Baptist concerning Christ; Christ the true Baptist. 
 
§ 10. FUNDAMENTAL IDEA AND DIVISION OF THE GOSPEL OF JOHN. 48 
 
 The bridegroom of the Church, who comes from heaven (the real Song of songs) 
 vers. 22-36. 
 
 (7.) Jesus at Jacob’s well. The woman of Samaria. Christ the Fountain of Life, the 
 Fountain of Peace. The white harvest-field, or the field of earth and the field of 
 heaven. The sowers and the reapers. The faith of the Samaritans, a presage of 
 the universal spread of the gospel; chap. iv. 142. ἢ 
 
 (8.) Residence of Jesus in Galilee, and believing Galileans in particular. The noble- 
 man. The miracle of distant healing, as a second sign; vers. 43-54. 
 
 2d Section.—Open antagonism between Christ, as the Light of the world, and the elements of 
 darkness in the world, especially in their proper representatives, unbelievers, but also 11: 
 the better men, so far as they still belong to the world ; chaps. v. 1-vii. 9. 
 
 (1.) The feast of the Jews and the Sabbath of the Jews, and their observance of it: 
 killing Christ. The feast of Christ and the Sabbath of Christ, and His observance 
 of it: raising the dead. Offence of the Judaists in Jerusalem at the Sabbath-heal- 
 ing of Jesus, and at His testimony concerning His freedom and His Divine origin 
 (and besides, doubtless, at His outdoing the Pool of Bethesda). First assault upon 
 the life of Jesus. Christ the true Fount of Healing (Pool of Bethesda), the Glori- 
 fier of the Sabbath by His saving work, the Raiser of the dead, the Life as the 
 vital energy and healing of the world, accredited by John, by the Scriptures, by 
 Moses. The true Messiah in the Father’s name, and false messiahs ; chap. v. 
 
 (2.) The Passover of the Jews, and the manna of the Jews. The Passover of Christ, 
 ver. 62, and Christ the Manna from heaven. Miracle of feeding in the wilderness. 
 ἀξ εις of the flight and escape over the sea, wherein Christ withdraws himself 
 from the chiliastic enthusiasm of earthly- οὐ απ adinirers, and hastens to the help 
 of His disciples. Decisive declaration of Christ. Offence of His Galilean admirers 
 and many of His disciples at His refusing to give them bread in the sense of their 
 chiliasm, and presenting himself in His Spirit with His flesh and blood as the 
 Bread of Life; chap. vi. 1-65. 
 
 (3.) Apostasy of many disciples. Incipient treason in the circle of the twelve. Con- 
 fession of Peter; vers. 66-71. 
 
 (4.) Approach of the feast of Tabernacles, and offence of even the brothers of Jesus at 
 His refusing to go to it. Christ, the object of the world’s hatred; Christ’s time, 
 and the time of the worldly mind; chap. vii. 1-9. 
 
 8d Section.—Ferment in the contest between the elements of light and darkness. Formation 
 of parties, as a prelude to the maturing opposition between the children of light and the 
 children of darkness; chaps. vii. 10-x. 21. 
 
 (1.) Fermentation and party division among the people in general. (a.) Christ, the 
 Teacher and the One sent from God, in opposition to the human rabbinical office, 
 and in agreement with Moses. His earthly descent, in opposition to descent from 
 heaven. His opponents, who would kill Him, in contradiction with Moses. The 
 Prophet of God, intending to return to God; vers. 10-86. (d.) Christ, as the Dis- 
 penser of the Spirit, the real Siloam with its water of life. Increasing ferment in 
 the people; vers. 37-44. 
 
 (2.) Fermentation and parties in the High Council; vers. 45-53. 
 
 (3.) Christ, the Light of the world, the real fulfilment of the Jewish torch- light festivi- 
 ties, as against tle pretended seers, the false lights, in Israel. The adulteress, and 
 Christ's sentence. His ideal appearance into the court of the Jews, and the two 
 witnesses. The judges shall come into judgment. A twofold lifting up of Christ 
 at hand. Appearances of yielding, or a great vacillation toward faith; chap. viii 
 1-30. 
 
 (4.) Christ the Liberator, as son of the house, in distinction from servants; the One 
 sent from God, as against the agents of the devil; the Eternal, and the Hope of 
 Abraham, as against the bodily seed of Abraham; 0. : the Liberator of Israel, the 
 
44 THE GOSPEL ACCORDING TO JOHN. 
 
 Adversary of Satan, the Hope of Abraham. A great swinging from faith to unbe 
 lief. Attempted stoning; vers. 31-59. 
 
 (5.) Christ the Light of the world, over against the blind; healing of the man born 
 blind on the Sabbath, with the symbolical codperation of the temple spring of 
 Siloam. The day of Christ, and Christ the Light of this day. The light of the 
 blind, a judgment on the blindness of those who pretend to see. Symbolism of the 
 light, the day, the day’s work. The ban, or the incipient separation ; chap. ix. 
 
 (6.) Christ the fulfilment of all symbolical shepherd life; the truth of the theocracy 
 and the Church,. (@.) The Door of the foid, as against the thieves. . (0.) The True 
 Shepherd, as against the hireling and the wolf. (6) The Chief Shepherd of the 
 great twofold flock, The symbolical communion and the real communion, or the 
 symbolical and real ban.—The fermentation in its utmost intensity; chap. x. 1-21. 
 
 4th Section.—Separation between the friends and the enemies of Christ, the children of light 
 and the children of darkness; chap. x. 22-xiii. 30. 
 
 (1.) Contrast between the unbelievers in Judea, who would kill the Lord, and the 
 believers in Perea, with whom He finds refuge. Feast of the Dedication. Last 
 collision between the false Messianic hope and the working of the true Messiah; 
 quickly followed by stoning. The true and the false dedication of the temple. 
 Christ the Son of God, the true realization of the deified or Messianic forms of the 
 Qld Covenant; chap. x. 22-42. 
 
 (2.) Contrast between the believing and unbelieving Jews of Judea and Jerusalem at 
 the grave of Lazarus. Christ devoted to death in consequence of His raising of 
 Lazarus from the dead. Symbolism of day’s work, and of sleep. The resurrection 
 of the dead; chap. xi. 1-57. 
 
 (3.) Contrast between fidelity and apostasy in the circle of the disciples themselves. 
 The life-feast over Lazarus, the eve or fore-festival of the death of Jesus: the 
 anointing ; chap, xii. 1-8. 
 
 (4.) Contrast between the homage of the pious Jews and feast-pilgrims and the Chief 
 Priests and their party, who consulted to destroy His friends also with the Lord. 
 The Prince of Peace, and the palm-branches ; vers. 9-17. 
 
 (5.) («.) Contrast between the worshipful heathen Greeks from abroad and the major- 
 ity of the Jewish people who fell away from Christ in unbelief, and occasioned His 
 withdrawal into concealment. Symbolism of Hellenism, the Jewish Passover, the 
 corn of wheat. Glorification through the suffering of death, or the spiritual self 
 sacrifice of Jesus in the temple; vers. 20-36. (b.) Contrast between self-hardened 
 Israel, and the longing, susceptible world, or the retirement of Christ, and the 
 Evangelist’s review of His official ministry ; vers. 37-50. 
 
 (6.) Return of Jesus from concealment, in love to His own. Division in the circle of 
 the disciples themselves. Perplexity and trembling of the faithful. Exclusion of 
 Judas. Christ’s washing His disciples’ feet an exaltation of ministering lordship: 
 symbolism and establishment of brotherly discipline in the Church. Actual ex- 
 cision of the adversary froin the discipleship of Jesus; chap. xiii. 1-80. 
 
 5th Section.— The Lord in the circle of His friends, the children of the light, opening and 
 imparting to them the riches of His inner life, and thereby consecrating them vehicles and 
 mediators of His own life, to enlighten and glorify the world, and unite this world and 
 that which is to come; the heaven opened; chap. xiii. 31—xvii. 26. 
 
 (1,) The clearly pronounced opposition between this world and that which is to come, 
 and its mediation through the new institution of Christ (the Holy Supper, as) the 
 ordinance of brotherly love. Earnest greatness of this opposition, expressed in the 
 announcement of Peter’s denial. Glorification of Christ, and the New Covenant. 
 The new commandment, the exaltation of the law, and of the opposition between 
 
 - the departure of Christ and the remaining of His people in the world; chap. xiii, 
 31-38. 
 
§ 10. FUNDAMENTAL IDEA AND DIVISION OF THE GOSPEL OF JOHN. 45 
 
 (2.) Opening and revelation of heaven (the heavenly home), by the revelation of the 
 heavenly Christ in the presert world. The glorification of the world to come, 
 which was to arise from His departure, and His union with His disciples in the. 
 Spirit. Under the starry heavens. Christ the Way to the Father’s house; chap. 
 xiv. 1-31. 
 
 (8.) Glorification of the present world. Brought about by the judgment, and by the 
 abiding of the disciples in the love of Christ, and by their influence upon the 
 world, for which He would send His Spirit upon them. Between the burning gar- 
 den fires in the vale of Kedron. Christ the Vine. Exaltation of the noble plant, 
 and its culture. Exaltation of friendship and joy. Proving of the spiritual life 
 of the disciples against the hatred of the world. Victory of the Holy Ghost in 
 them over the world. Development of Christianity through the Holy Ghost. The 
 holy excommunicated state of the children of God; chap. xv. 1-xvi. 15. 
 
 (4.) Higher union of the eternal world and the present world in the New Testament 
 Easter and Pentecost. Glorification of Christ through the Holy Ghost, and of the 
 Father through Christ. The going and returning of the Lord. The watchword of 
 the Church : “ A little while.”- Symbolism of suffering, of birth-pangs, and birth- 
 joys. Good-Friday sorrow and Easter joy in the life of the Lord and in the life 
 of the Church ; chap. xvi. 16-27. 
 
 (5.) Glorification of the departure of Christ by His glorious coming from the Father 
 into the world; vers. 28-33. 
 
 (6.) The high-priestly intercourse of Christ for His own, a prayer for the glorification! 
 of His name even to the glorification of His people and the world, even to the dis- 
 appearance of the world, as world, to the honor of the Father. Christ the Truth 
 and Fulfilment of the Shekinah and all manifestations of God in the world, in His 
 self-sacrifice for the world. Glorification of prayer, of meutal crises, of sacrifice. 
 The heavenly goal; chap. xvii. 
 
 642 Section—The Lord in the circle of His enemies, as the light invaded by the darkness ; 
 the sublime Judge, or the personal Tribunal, when He is judged; triumphant in His 
 outward surrender; carrying out judgment to the victory of light and salvation; chaps. 
 XVill. and xix. 
 
 (1.) Christ as the Tribunal of the Light amidst the confused nocturnal quarrel of the 
 world against and about His person; over against His betrayer, His arresters, His 
 violent defender. The majesty of the Betrayed in contrast with the nothingness 
 of the betrayer; voluntariness of the suffering in contrast with the powerlessness 
 of the arresters; the reference to the decree of the Father in contrast with the un- 
 lawful help of Peter. The repudiation of the violent act of Peter, and the vanity 
 and insignificance of employing violent means for spiritual ends; chap. xviii. 1-11. 
 
 (2.) Christ in contrast with Annas and Caiaphas. Clearness of the Lord, over against 
 the inquisition of the high priest and the abuse from the servant. The two disvi- 
 ples in the high priest’s palace, and the wavering, falling Peter; vers. 12-27. 
 
 (3.) Christ in contrast with Pilate. Conduct of Pilate in reference (a.) to the first 
 charge, that Jesus was a malefactor; (¢.) to the charge that Jesus aspired to be 
 King of the Jews; (6.) to the charge that Jesus had made himself the Son of God. 
 —Decided fall of Pilate, when Jesus was accused of being an izsurgent against the 
 Emperor.—Kingdom of Jesus in opposition to the kingdom of this world. Sym- 
 bolism of the Roman Empire. Jesus King in the realm of Truth. Acquittal of 
 Jesus. Choice of the murderer Barabbas. Jesus in the crown of thorns and the 
 purple robe. Judgment of Jesus upon Pilate. Pilate conceals his defeat in the 
 disguise of disdain. The sentence of death; chap. xviii. 28—xix. 16. 
 
 (4.) Christ on Golgotha, the Light of salvation, or the glorification of the curse of the 
 old world. Christ the cross-bearer. The Crucified in the midst of crucified. The 
 superscription : “The King of the Jews,” a motto of contempt, turning itself ‘ute 
 
- 
 
 46 THE GOSPEL ACCORDING TO JOHN. 
 
 a motto of honor. The booty of the soldiers, also, a fulfilment of Scripture. The 
 appointment of departing love. The last draught. The word of victory: “It is 
 finished!” vers. 17-80. 
 
 (5.) Christ the glorification of death, Life in death itself. The corpse of Jesus, a dark, 
 evil omen to His enemies, a mysterious resurrection-omen to His friends (a sign that 
 He was the true paschal Lamb, and that something wonderful would come to pass 
 in Him), a decisive reanimating omen to the undecided disciples. The honorable ~ 
 burial in the garden, and in the new rock-hewn sepulchre. Premonitions of the 
 victory of Christ; vers. 31-42. 
 
 %th Section—Accomplished victory of Christ over the world and the kingdom of darkness, 
 and His manifestation in the circle of His own. Christ proves His victory by banishing 
 the last renmants of darkness, of sadness and unbelief, from His people, and making them 
 certain of His resurrection ; chap. xx. 
 
 (1.) ILow the risen Lord, by the signs in the grave, prepares His disciples for the signs 
 in His life; vers. 1-10. 
 
 (2.) How He turns the disconsolateness of Mary Magdalene into blessed peace, and 
 makes her the messenger of the resurrection; vers. 11-18. 
 
 (3.) How Christ delivers the circle of the disciples from their old fear, and raises them 
 by the breathing of His Spirit to the presentiment of their apostolic calling; vers. 
 19-23. 
 
 (4.) How Christ puts to shame the unbelief of Thomas, and turns the doubting disci- 
 ple into the most joyful confessor ; vers. 24-29. 
 
 (5.) Purpose of the facts of the Gospel: testimony concerning Christ, and life in His 
 name; vers. 80, 31. 
 
 WJ. Tae Ermocur. THe Post-HtstortcAL Work OF CHRIST IN THE WORLD, TILL ITS 
 PERFECT GLORIFICATION, OR THE SECOND CoMING OF CHRIST; SYMBOLICALLY PRESENT- 
 ED IN THE PARTICULAR Portions OF THE HISTORY OF THE RESURRECTION, Chap. XxXi. 
 
 (1.) The manifestation of the risen Saviour on the sea of Galilee as a type of the future 
 relation and conduct of Christ with His apostolic Church in this world; vers. 1-14. 
 
 (2.) The continued working of Christ in His Church, represented by the office, the 
 walk, and the martyrdom of Peter, or the fortunes of the Church in her predemi- 
 nantly official and external character; vers. 15-19. 
 
 (3.) The continued working of Christ in His Church, represented by the office, the 
 spiritual life, and the patriarchal age of John; or the fortunes of the Church in her 
 predominantly inward character, and her immortal spiritual life; vers. 20-23. 
 
 (4.) The testimony of John and the testimony of the Church. The endlessness of the 
 gospel history ; vers. 24, 25. 
 
 For other arrangements, see Luthardt’s Commentary, “ Disposition and Construction,” p. 254. 
 
 § 11. LITERATURE ON THE GOSPEL OF JOHN. 
 
 For the general exegetical works on the Bible, or on the New Testament, which embrace 
 the Gospel of Jobn, see the Introduction to the New Testament prefixed to the Gospel of 
 Matthew in this Commentary ; also, for the literature relating to the four Gospels, and for the 
 general homiletical works, 
 
 The exegetical and homiletical literature relating to the Gospel of John by itself, may be 
 found in Lilienthal, Biblischer Archivarius, Kinigsberg, 1745, p. 265 sqq.; Walch, Biblioth. 
 theol., 4th part, p. 646; Winer, Handbuch der theol. Literatur, i. Ὁ. 248; ii. p. 118 sqq.; Sup- 
 plement, pp. 38, 175 ; Danz, Universal-Worterbuch der theol. Literatur, p. 460, and Supplement, 
 t.p. 54; Zimmer, Handbibliothek der theol. Liter, des 19ten Jahrhunderts, pp. 10, 69; Hertwig, 
 
§ 11. LITERATURE ON THE GOSPEL OF JOHN. 47 
 Tabellen zur Einleitung in’s N. Test., Berlin, 1855, p. 19; Guericke, ssagogiz, p. 169 [8d ed., 
 pp. 188, 189]; Tholuck, Commentary [Amer. ed., p. 49]. 
 
 The most notable expositors are: Among the fathers, Origen [Commentaria in Evang, 
 Joannis|, Chrysostom [Homilie DLXXXVII in Joh. Evang.; Engl. transl. in the Oxford 
 Library of the Fathers, vols. xxviii. and xxxvi., 1848-52; Cyrillus Alex., Comment. in Eo. 
 Joh.|, and Augustine [Tractatus CXXIV in Joh, Hoang., practical homilies, see Opera, 
 Tom. iii., P. ii., pp. 290-826, ed. Bened., Paris, 1658; transl. in the Library of the Futhers, 
 Oxford, 1848-49, 2 vols.];* of the Roman Catholic expositors, Erasmus, Maldonatus, Este, 
 Cornelius a Lapide, and the recent Ad. Maier (1845, 2 vols.) [Messmer, 1860, Bisping, 1865]; 
 of the Reformers, Luther, Melanchthon, Bucer, Calvin, Beza, Chemnitz [d. 1586], &.; of 
 the seventeenth century, J. Piscator [1613], Hunnius [d. 1603], Grotius [d. 1645], Cocceius 
 [d. 1669]; of the eighteenth, Lampe (Comm. in Evang. Joh. [181 ed., Amsterdam, 172426, 
 8 vols. 4to.; a work of immense erudition and Calvinistic orthodoxy] ), Bengel (@nomon) ; 
 of the nineteenth, Liicke [1st ed., 1820-24; 3d ed., 1840-43, 3 vols.; an exegetical master- 
 piece], Olshausen [1st ed., 1832; 4th ed., by Ebrard, 1862; the English translation from an 
 older eclition], Baumgarten-Crusius [1843-45], H. A. W. Meyer [1834; 5th ed., 1869], De 
 Wette (1837; 5th ed., revised by Bruno Brickner, 1863, much enlarged and improved]; 
 Tholuck [1827; 7th ed. 1857; Engl. translation by Ch. F. Krauth, Philad., 1859, from the 
 6th ed., with additions from the 7th]; Luthardt, Das Johauneische Evangelium, 2 parts, 1852. 
 More recently has appeared: E. W. Hengstenberg, Das Evangelium des heil. Johunnes, Berlin, 
 3 vols., 1861-63 [2d ed., 1867 ff. Engl. translation, Edinburgh, 1865, 2 vols—To these 
 must be added: H. Ewald, Die Johanneischen Schriften iibersetzt und erklart, Gott., vol. i., 
 1861; W. Biumlein, Comm. iiber das Evang. d. Joh., Stuttgart, 1863 (grammatical and brief ) ; 
 C. H. A. von Burger, Dus Evang. nach Joh, deutsch erklirt, Nérdlingen, 1868; and the excel- 
 Jent French works of J. F. Asti¢, Hxplication de Vévangile selon St. Jean, Geneve, 1864, and 
 F. Godet, Commentaire sur Vévangile de St. Jean, Paris, 1865, 2 vols.—P. 5.1. 
 
 As practical expositions, Tholuck mentions O. v. Gerlach, N. T., 2 parts; Stier, Zeden 
 Jesu, 4th part; Fr. Besser, Bibelstunden iiber das Evangelium Johannis [1851, 4th ed., 1860]. 
 To these we add: S. J. Baumgarten, Auslegung des Evangeliums Johannis, Halle, 1762; Mich. 
 Wirth, Das Evangelium des Johannes erléutert, Ulm, 1829; Fickenscher, Biblisch-pruktische 
 Auslegung des Houngeliums Johannis, Niirnberg, 1831; Diedrich, Das Evangelium Johannia, 
 Leipzig, 1859 ; Heubner, Praktische Erklirung des N. T., vol. 11. The Homilies on the Gos- 
 pel of John, delivered by Fr. Schleiermacher in 1823 and 1824, published by Sydow, in 2 
 parts, Berlin, 1837, are to be especially noted. 
 
 As to the separate portions of the Gospel: The 11th chapter has been treated in sermons 
 by Fr. Wilhelm Jul. Schréder, first series, Elberfeld, 1853; various sections in the Bremen 
 Post, by Dr. Mallet, vols. i. and ii.; Reichhelm, Christus die rechte Speise und der rechte Trank, 
 sermons on chaps. iv.—vii., Frankfurt ἃ. d. O., 1857; Schmieder, Das hohepriesterliche Gebet 
 unsers Herrn Jesu Christi, 20 Meditations, Hamburg, Agency of the Rough House. Also the 
 sermons: “ Wir sahen seine Herrlichkeit,” Berlin, 1853, treat in good part the Johannean text. 
 
 On the Evangelist and his Gospel there are: Herder, Von Gottes Sohn, der Welt Heilund, 
 nach Johannis Evangelium, 1797 ; Kleuker, Johannes, Petrus, und Paulus als Christologen, Riga, 
 1785; K. M. L. Koster, Der Apostel Johannes nach der Entstchung, Fortbildung, und Vollendung 
 seines christlichen Levens dargestellt, Leipzig, 1838; Da Costa, De Apost. Joh. en zijne Schristen, 
 1831; Herwerden, Het Hoang. van Joh., 1851; also the article, “John the Apostle,” by Dr. 
 Ebrard, in Herzog’s Eneyclopedia, and the same article in Zeller’s Biblisches Worterbuch fiir 
 das christliche Volk, Stuttgart, 1856. 
 
 On the Johannean type of doctrine, we have: Schmidt, De theologia Joannis Apostoli, ii, 
 progr., Jena, 1801; Frommann, Der Johunneische Lehrbegriff, Leipzig, 1839; K. R. Kostlin, 
 Der Lehrbegriff des Evangeliums und der Briefe “Johannis, Berlin, 1843; Hilgenfeld, Das Evan- 
 gelium und die Briefe des Johannes, Halle, 1849, in the spirit of the ultra criticism; Neander, 
 
 * (Comp. Catena Aurea: Commentary on the Four Gospels, collected out of the works of the Fathers, by § Thomas 
 Aquinas, fourth yol. St. John. Oxford, 1845.—P. S.] 
 
48 THE GOSPEL ACCORDING TO JOHN. 
 
 — 
 
 Schaff, and Lange, in the doctrinal sections of their Histories of the Apostolic Age. [C F, 
 Schmid, Bibl. Theol. des N. 7., 2d ed., Stuttgart, 1859, pp. 588-617 (abridged translation by 
 G. H. Venables, Edinburgh, 1870, pp. 519-552); E. Reuss, Histoire de la théol. chréticr.ne, 
 Strasburg, 1860, ii., 359-600; Weiss, Der johunn. Lehrbegriff, Berlin, 1862; Beyschlag, Die 
 Christologie des N. T., Berlin, 1866, pp. 65-107; van Oosterzee, Therlegy of the New Test., 
 transl. by M. J. Evans, London, 1870, pp. 872-415.—P. 8. | 
 
 The apologetic literature on John has already been mentioned, pp. 28 f. 
 
 Poetical Literature: A. Ἐπ Fréhiich, the celebrated Swiss poet, Das Hvangelium St. Johan- 
 nis, in Liedern, Leipzig, 1835; A. Kéttgen, Lazarus, a religious drama, in A. Kéttgen’s Ge 
 dichte, edited by me, Essen, 1839. [The poetical paraphrase of Nonnus, in Migne’s Patrol. 
 . Tom. xliii.; Adam of St. Victor, Poem on the Four Evangelists (Jucundare, plebs jidelis), and 
 De Joanne Evangelista, in which the famous description occurs: Volat avis sine meta, &e. (in 
 Daniel’s Thes. hymnol., Tom. ii., 166; in Mone’s Lat. Hymnen des Mittelalters, iii., 118, and in 
 Trench, Sucred Latin Poetry, p. 71). Bishop Ken has along poem on St. John in his Chris- 
 tian Year, new ed., London, 1868, pp. 28 fi.—P. 8.] 
 
 [Enerisu LITERATURE ON THE GosPEL oF JomN.—The commentaries which cover tho 
 whole Bible, or the New Testament, have been mentioned in the American edition of Mat- 
 thew, pp. 18, 19, and more fully in that of Romans, pp. 51,52. Alford (Greek Test., vol. 1, 
 ed. 6, 1868) is brief, critical, sound, and judicious; Wordsworth (5th ed., 1866) is reverent, 
 patristic, fanciful, unequal, and avoiding rather than solving difficulties. Canon Β. F. West- 
 cott (who, in his Introduction to the Study of the Gospels, ch. v., very ably discusses the char- 
 acteristics of the fourth Gospel) is preparing a work on John for the forthcoming “ Speaker’s 
 Commentary.” Besides, we have translations of Liicke, Olshausen, Tholuck, Stier, and 
 Hengstenberg. A translation of Meyer is announced.—The special English literature on 
 John is mostly of a popular and practical character. Hutcheson, Haposition of John, Lon- 
 don, 1657 (highly spoken of by John J. Owen in his Comm. on John, p. iii.) ; Archbishop 
 Sumner, A Practical Exposition of the Gospel of St. John, London, 1885; 3d ed., 1838; R. 
 Anderson, do., London, 1841, 2 vols.; James Ford, The Gospel of St. John Illustrated from 
 Ancient and Modern Authors, London, 1852; John Cumming, Subbath Hvening Readings on St. 
 John, London, 1855; F. D. Maurice, Discourses on the Gospel of St. John, Cambridge, 1857 ; 
 J.C. Ryle, Practical Exposition of the Gospel of John, London, 3 vols., 1868 ffi—America has 
 produced several useful popular commentaries on the Gospels, including that on John, by 
 Barnes, Jacobus, Ripley, Owen (new edition, 1866), Whedon, and others.—Of Albert Barnes’ 
 Notes on the Gospels, which are especially adapted for Sunday-schools, and have an immense 
 circulation both in Great Britain and the United States, a revised edition appeared shortly 
 before his death (1870).—Comp. the Literature supplied by Mr. Ezra Abbot to the article 
 John, Gospel of, in Hackett’s and Abbot's edition of Smith’s Dictionury of the Bible, vol. ii, 
 (1869), pp. 1437-39. For special dissertations and sermons on single chapters and verses 
 of John, 560 James Darling’s Cyclopedia Bibliographica, i., pp. 1058-1166.—P. 8.] 
 
THE 
 
 PCOS iin ACCORDING TO JOHN? 
 
 I. 
 
 THE PROLOGUE OF THE GOSPEL. THE ETERNAL PRE-EXISTENCE OF CHRIST. HIS 
 UNIVERSAL RELATION TO THE WORLD AND MANKIND, AND HIS THEOCRATIC AD- 
 VENT IN ISRAEL; OR, THE (OLD TESTAMENT AND NEW TESTAMENT) INCARNATION 
 OF THE LOGOS. 
 
 ΟΕΡῚ 1.118 
 
 INTRODUCTORY THEOLOGICAL AND HOMILETIC OBSERVATIONS. 
 
 The Evangelists Matthew and Luke give us the] With Matthew he shares the theocratic point of 
 history of the childhood of Jesus, and indicate | view (vers. 11, 12); with Luke, the universal 
 His divine descent with few words in the mirac-| (vers. 9, 10); but he rises above all in pointing 
 ulous story of His birth. But their eye in this| out a Christological theocracy and universality 
 is mainly upon the human or, in the narrower | of the incarnate Logos, which in its one manifes- 
 sense, historical antecedents of Jesus, his pedi-| tation embraces time and eternity, heaven and 
 gree: Matthew, from a predominantly theocratic | earth, and unites Deity and humanity. 
 point of view, tracing the line to Abraham ; Luke, The Johannean doctrine of the Logos has ever 
 from the more general human point of view, | been regarded in the Christian church as one of 
 tracing it to Adam.+ the most mysterious and important points of doc- 
 
 As an offset to this exhibition of the human|trine. It ruled incipient theology in the doctrine 
 genealogy of Christ, John signalizes his eternal | of the Logos of God down to the beginning of 
 origin, as well as his eternal advent, in the eter- | the third century, down to Tertullian, and then 
 nal pre-existence of the divine, personal Logos. | exerted also the most decisive influence on the 
 In the two relations together [the human and tne | more definite doctrine of the Son of God. The 
 divine], we see how the word of Micah concern- medieval theology knew better how to gaze at 
 ing the Ruler out of Bethlehem, whose goings | this great page of the Gospel, than to appreciate 
 forth have been from of old, from everlasting, | it, yet the medieval mysticism was moved by the 
 is fulfilled (Mi. v. 2). Johannean spirit (see Tholuck, p. 69). John Wes- 
 
 John, therefore, has this in common with Mark, | sel, the greatest theologian of all the forerunners 
 that he introduces Christ according to His human | of the Reformation, restored the deeper apprehen- 
 nature, in His historical maturity and prepara- | sion of the Logos doctrine, and when our Keform- 
 tion, after John the Baptist, His forerunner. / ers aimed ata more practical apprehension of 
 
 hristology, this doctrine became thenceforth pre- 
 
 * (Codd. Sin. and Vatic.. the two oldest, have simply: κατὰ Ὁ Ξ 1 SY. fa savor Ak Σ alban Ρ h 
 Ἰωάννην (B.—avnv). So Tischend. in the 8thed. LaterMSS., CMinently a treasure of the evangelical church, 
 read evayy. κατὰ ᾿Ιωάνν. (so Griesb , Lachm.), or τὸ κατὰ "I. | which the evangelical mystics in particular. were 
 eee eh oie” cunyyehior ee kB]. . . |atpainstounlock. The eighteenth century with 
 
 f (Comp. Chrysostom: ‘The other evangelists begin with | .,_ | Ὁ Ne ΠΝ ἢ ἢ τ 
 Christ's incarnation in time; St. John with his eternal gene- | 15. lumanistic, critical tendency, lost the spirit 
 ration.” Augustine (fractatus xxxvi. in Johannis Evang.) of insight into the depths of the Johannean the- 
 G5; 21.) ate The cther three Evangelists walked as it were ology ; yet at a time when the rationalists were 
 on earth with our Lord as Man (tumquam cum homine Domino, 5. 5°.” : 5 lati hil hore ΞΕ] 
 in terra ambulabant) and said but little of his divinity. disdaining it, speculative philosophers, lixe schel- 
 But John, as if he found it oppressive to walk on earth, opened ling and Hegel, and great poets like Géthe, could 
 his treatise so to speak with a peal of thunder. . . To the sub-) not but recall its import, though without a clear 
 limity of this beginning all the rest corresponds. and he speaks i Η ἘΞ 
 of our Lord’s divinity as no other.” Godet, Commentaire, I | &PPt ehension. ν᾿ ᾿ ἢ 
 p. 143: “ Chaque Cvangelist entre en matiére de la maniere la The later evangelical theology has applied it- 
 mieux approprice ἃ Vesprit de sa narration. Matthieu veut) se)f with appreciative spirit to the Johannean the- 
 démontrer le droit de Jésus au trone théocratique: il commence ; hi 
 par une g-nialogie. Marc rédige ses souvenirs: il se jette sans ology, and therefore to the prologue of this Gos- 
 exorde in mediim rem, (in medias res, or medias in res, is the| pel. Testimony of this we have in the sermons 
 proper phrase). Lue priétend Ccrire une histoire proprement of Schleiermacher on the Gospel of John, and 
 dite: il rend compte dans son préambule de ses sources et de sa\ τ , har ne, oh 
 reéthode.” —P. S.] Liicke’s Commentary on it, in which the treatise 
 
 4 
 
 49 
 
50 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 on the prologue extends from p. 249 to p. 378, 
 (vol. I). By the side of the modern depreciation 
 of the Gospel of John on the part of some critics 
 goes a mistaken realistic doctrine of th» Logos 
 
 in its great import in Hofmann ( Weissagung wnd | 
 
 Evfillung, p. 7), aud Luthardt (pp. 280 sqq ) 
 
 Exegesis can hardly make this Gospel more real, 
 
 when it covers the depth by an abstractly real- 
 
 istic interpretation. What is said of the fourth 
 
 evangelist, is true also of his doctrine of the uo- 
 os: It “ves not die. 
 
 The distinction between the divine essence in 
 aself, and its manifestation in its word, is an attri- 
 bute of the personality of God,.and therefore this 
 distinction continually comes out in the Holy 
 Scriptures, which is the word of the personal Gud 
 {Gen. i. 1: ver. 26, etc.). 
 
 This distinction appears still more clearly de- 
 fined, after the primal revelation, obscured by 
 sin, comes again into bistorical operation as a 
 revelation of redemption. From this time, how- 
 ever, it unfolds itself in a two-fold form: there 
 being, first, in the theocratic theology of the Gia 
 Testament, the distinction of Jehovah and the 
 Anzel of the Lord; then, in the universal theo- 
 logy of the Old Testament, the distinction of Je- 
 hovah and His wisdom as the principle of the 
 creation and of Providence, and of the divine ad- 
 ministration in Israel. 
 
 The manifestation of Jehovah in His Angel, 
 (mT 4822) develops itself through three 
 stages: the Angel being designated first as the 
 Angel of the Lord (Gen. xvi. 7-9sqq.); then as 
 the Presence, or the Angel of the Presence (Ex. 
 xxxli. 34; comp. xxxiii. 14; Isa. xiii. 9); final- 
 ly as the Angel of the Covenant (Mal. iii. 1). 
 
 That this Angel is the theophanie pre exhibi- 
 tion of the God-Man himself, is evident especially 
 from the point of issue of this idea, where the 
 Angel, as the Angel of the Covenant, plainly de- 
 notes the Messiah (Mal. J. c.); and the recent 
 objections of Hofmann, Kurtz, and others, whe 
 make this person a created angel, are mot suf- 
 ficient toinvalidate the church interpretation, and 
 if they were, they would dissolve the central, in- 
 most bond between the Old Testament and the New. 
 
 As the personal pree-manifestation of Christ in ; 
 
 the theophanies of the Logos, the Angel of the 
 Lord is also characterized by his standing in the 
 closest connection with the honor or glory of 
 God (Lu. ii. 9); in fact, being identified with it 
 (Ex. xvi. 10; xxiv. 16). With this it is well 
 worthy of notice, that where in the Old Testa- 
 ment Jehovah, or eventhe Angel of Jehovah, Ma- 
 leach-Jehovah, is spoken of, He is called instead 
 by the Jewish Targumists 813") or even the 
 
 Shekinah of Jehovah, 7. e., the manifestation of 
 God letting itself down into his dwelling (see 
 Tholuck, p. 62). 
 
 Now while in the Angel of the Lord we find 
 predominantly the central direction of God, in 
 His revelation, towards Israel and the incarna- 
 tion expressed as the personal putting forth of the 
 Word, we find in the notion of the Wisdom distinct 
 from Gol. as the formative power of the divine 
 word, ¢c 1iefly the universal tendency of His reve- 
 lation, ὦ“ the connection of His historical revela- 
 tion with its basis, His eternal, world-embracing, 
 universal revelation. In this peculiar signifi- 
 
 — 
 
 cance the divine Wisdom appears first in Job (ch. 
 xxviii.; comp. Schlottmann, Μοῦ, p. 129). Ac- 
 cor'ling to Proverbs, ch. vili, it is the mediator 
 of the creation, and the personification of it 
 comes nearest toa hypostasis in chap. ix. where it 
 appears as the founder of the theocracy. Also in 
 toe apocryphal Book of Wisdom, it first, accord- 
 ing to its universal field cf revelation, forms 
 | the spirit of all life, and then, in a special atti- 
 tude, as the spirit of the devout in Israel, comes 
 into contrast with the folly of the heathen idola- 
 try. It has here, under the influence of Alex- 
 andrian views, an idealistic form; in Sirach, on 
 the contrary, from the universal sphere of the 
 creation which belongs to it, it goes, ina restless 
 search, over to the people of Israel, and fixes on 
 | Zion a permanent place, and its concentration is 
 the Book οἵ the Covenant, the Thorah (ch. xxiy. 
 | 25). - Thus its last embodiment is the Book ac- 
 cording to Baruch (111. 875 iv. 1). The normal 
 development of the notion proceeds between these 
 extremes of an idealistic and a legal theory of 
 revelation. The sound apprehension of the dis- 
 | tinetion we find again only on the threshold of 
 the New Testament in the religious contempla- 
 tions of Zachariah and of Mary (Lu. i.) and of 
 Jolin the Baptist. With these the N. T. reve- 
 lations are most immediately connected. 
 
 We get, however, but a one-sided view of the 
 development of the Old Testament idea of revela- 
 tion, unless we bear in ra ad also its Messianic 
 complement on the human side, ἡ. e., the devel- 
 opment of the idea of the Messiah in the stricter 
 sense. This likewise passes through three stages. 
 
 (1) The chosen family; (a) mankind, the seed 
 of the woman, Gen. 111. ; (b) the race, Semitic, 
 Gen. ix.; (c) the people, Israel, and particularly 
 the tribe of Judah, Gen. xii. 49. 
 
 (2) The chosen line: David and his son, col 
 lectively considerel; the ¢ypical Messiah. 
 
 (3) The chosen individual, the ideal Messiah, 
 Isa. 1x. sqq. 
 
 Now, as the idea of the revelation of God 
 works towards incarnation, so the idea of the 
 Messiah strives towards union with the divine 
 | nature; and at the passage where the ideal Mes- 
 siah comes to view, the union is effected; the 
 Messiah is become the Angel of the Lord (Isa. 
 Ixi. 1 and 2), the Angel of the Lord is become the 
 Messiah (Dan. vil. 13; Mal. iii. 1). 
 
 With this synthesis is given also the notion of 
 the Son of God. This has likewise three stages 
 in its development: : 
 
 (1) The chosen family, Ex. iv. 22 sqq. 
 
 (2) The chosen royal line, 2 Sam. vii. 14. 
 
 (3) The chosen individual, the ideal Messiah, 
 | Ps. 11. ; Isa. ix. 
 
 But since the development of revelation is. 
 based on the development of redemption and the 
 idea of the former unfolds itself with the idea 
 {of the latter, so the Messiah, as personal revela- 
 tion, is also personal Redeemer. As such he has 
 (1) to fight and conquer; (2) to work and strug- 
 gle; (3) to suffer, and in sinking to overcome. 
 From this point of view the Son of God is the 
 servant of God, Isa. 1111. 
 
 The Soiomonic and Apocryphal doctrine of the 
 Wisdom became in Alexandria, in its contact 
 with Platonism, ‘he doctrine. of the Logos, as 
 Philo shaped it. 
 
CHAP. I. 1-18. 
 
 The Logos of Philo, however, is essentially 
 different from that of John, though it agrees 
 with that of John in its being the Mediator be- 
 tween God and the world. It is subordinate to 
 Deity, it stands over the world merely as world- 
 former, demiurge; it shades off pantheistically 
 from the personal character to impersonality ; it 
 cannot become flesh; it is different from the 
 Messiah, and the Messiah is only a divine ap- 
 pearance, which leads the devout Jews back to 
 Palestine (see Dorner, Entwicktungsgeschichte der 
 Christoloyie, Introtuction, p. 49). . 
 
 However doubtful it may be, that John was ac- 
 quainted with the writings of Philo, the ideas 
 of Philo were widely diffused in the second half 
 of the first century among the Hellenistic Jews 
 (for they were not a sepurate philosophy of 
 Philo, but the religious philosophy of Hellenistic 
 Judaism in general), as the angel-worshippers 
 of Colosse prove: se with the system of Cerin- 
 thus; and undoubtedly the Evangelist came into | 
 intercourse and conflict with them. Nor must 
 the position of the Evangelist towards the Alex- 
 andrian idea have been altogether hostile; for 
 the current Logos-doctrine was not pure error ; it | 
 was affiliative and abrasive, reformatory and | 
 evangelizing, to this fundamental idea of the Hel- | 
 lenistic Jews And the Evangelist could be the 
 more free to use the term /oyos in its full em- 
 phasis, since he found it already recommended 
 by the Old Testament, and still more distinctly 
 by the Jewish theology. It was no doubt an 
 ambiguity in Philo’s mode of expression, that he | 
 transferred the Solomonic and Apocryphal notion 
 of the σοφία into the notion of the Logos, in 
 which the Word of God in the Old Testament, 
 the NVI") of the Jewish theology, seemed to co- 
 
 incide with the νοῦς of Plato, which might easily 
 be confounded with λόγος. 
 
 The Logos of John is related to that of Philo, 
 as Paul’s sermon at Athens to the inscription of 
 the unknown God. John declared the true 
 Logos, who is distinguished from that mixed 
 figment of Old Testament theology and Greek 
 speculation, in that He is equal with God, as the 
 full expression of His being; is the absolute 
 ground of the world, even of its matter; em- 
 bosoms the universe as its active force, not as an 
 emanating fcuntain of new emanations from 
 God; is as much life, as light, in the highest 
 sense, and therefore could come in the flesh, 
 as Messiah, to accomplish the absolute redemp- 
 tion. 
 
 The Logos-doctrine, even in terms, runs 
 throughout the writings of John (see 1 Johni.1; 
 Rev. xix. 13); but in substance it pervades the 
 New Testament, especially Paul (see Col. i. 15- 
 19; Heb. i. 3; Matt. xi. 19; Luke xi. 49). 
 
 On the doctrine of the Logos and on John’s 
 Prologue comp. Liicke, 1., p. 365 sqq. [trans- 
 lated by Dr. Noyes in the Christian Examiner for 
 March and May, 1849.—P. 5.7; Tholuck, 1., p. 
 61; Meyer, p. 75 [pp. 58-67 in the 5th ed. of 
 1869.—P. 5.1; Adalbert Maier, p. 115; Hdle- 
 mann, De skvangelii Joannet introitu, introitus 
 Geneseos augustiore effigie, Lips., 1855; Jordan 
 Bucher, Des Apostels Johannes Lehre vom Loyos, 
 Schaffhausen, 1856. 
 
 [M. Stuart, Lzamination of John, i. 1-18, in 
 the Andover Bibliotheca Sacra for 1850, pp. 281- 
 
 + 
 
 51 
 
 327. Hengstenberg, Com. on John, 1866, vol. 
 L, pp. 6 ff (where the Old ‘lest. roots of the 
 Logos-doctrine are brought out in opposition 
 to its derivation from Philo) EF. Godet, Con- 
 sidérationes générales sur le prologue, in his Com. 
 on Johns  \6bo2,, vol. 1, pp. 220-265, ΠΑ’ 
 Philippi, Der Einyang des Johannesevangeliums 
 ausgelegt, Stuttgart, 1867. Roéhricht, Zur Johan- 
 neischen, Logoslehre, in the Theol. Studien und 
 Kritiken for 1868, pp. 299-315. H. P. Liddon, 
 Bampton Lectures on the Divinity of Christ, Lon- 
 don, 1867, Lecture Vth, pp. 310-411. Among 
 English commentators, Alford, on John i. 1, 
 gives a condensed summary of the investigations 
 of Liicke, De Wette, Olshausen and Dorner ou 
 the Logos-doctrine.—P. 8. ] 
 
 [ApoitionaL Remarks oN THE Proxtoaun, 
 vers. 1-18. The Prologue isa condensed state- 
 ment of the results of John’s contemplation and 
 experience as a faithful witness of the life and 
 work of Christ on earth, and furnishes the key 
 that unlocks the true meaning of the following 
 narrative. It contains the theme and leading 
 ideas of the Gospel, the eternal substratum, as it 
 were, of the temporal history of Jesus, and ere- 
 
 ates the impression that in approaching the gos- 
 
 pel history the reader treads on holy ground; 
 Jesus of Nazareth being none other than the 
 eternal Son of God, in whom we must believe in 
 
 order to have eternal life (comp. ch. xx. 31). 
 
 The theme is the eternal Logos og personal Word 
 that was with God and of divine essence from 
 the beginning of beginnings, and at last became 
 incarnate for the salvation of the world. . The 
 leading ideas are life and light, grace and truth, 
 as emanating from and centering in the Logos. 
 Starting with the divine genealogy or eternal 
 divinity of Christ, the Evangelist presents, in a 
 few bold outlines, the progress of revelation from 
 the creation to the incarnation, a sort of minia- 
 ture photograph of the history of preparation for 
 Christ’s coming in the flesh, and states the im- 
 pression which His workings and personal ap- 
 pearance made upon the unbelieving world aud 
 the believing disciples. John the Baptist is men- 
 tioned as the representative of the Old Test. re- 
 velation, which directly prepared the way for the 
 Christian dispensation. 
 
 We have here brought together the character- 
 istic features of the fourth Gospel—its simplicity, 
 sublimity, depth and ideality. We hear the 
 sounds of thunder uttered by the ‘son of thun- 
 der.”” Every sentence, every word, is pregnant 
 with meaning, and furnishes inexhaustible mate- 
 rial for meditation and reflection. In the whole 
 range of literature, ancient and modern, there is 
 no passage or chapter that can at all compare with 
 this Prologue. It is not poetic in form—yet, 
 like the account of the creation in Genesis, to 
 which it forms the New Testament pendant, it 
 rises, by its calm dignity, simplicity and gran- 
 deur, to more than poetic beauty. The theme so 
 far transcends the boundaries of time and sense, 
 that the ordinary arts of rhetoric and poetry are 
 struck with the silence of adoration and awe. 
 ‘‘In pregnant fullness and purest simplicity,” 
 says the great scholar, Ewald (Comm. on John, 
 p- 111), ‘*the Prologue is unique,” even in this 
 unique Gospel.—The Prologue has ever exerted 
 a mysterious and irresistible charm upon the pro- 
 
52 
 
 foundest thinkers, from Origen and Augustine 
 down to Fichte, Schleiermacher and Scheiling.* 
 
 As to the division of the Prologue, Dr. Lange, 
 with Olshausen and Godet, divides it into three 
 sections: (1) the prae-mundane or eternal being of 
 the Logos, and His relation to God and the world, 
 vers. 1-5; (2) His activity from the creation 
 to the incarnation, especially in the Old Dispen- 
 sation, vers. 6-13 (Godet, vers. 6-11). (8) His 
 incarnation and activity in the Christian Church, 
 vers. 14-18. Ewald (p. 113) adopts a similar 
 view, but closes the first division with ver. 3. 
 
 * {Even heathen philosophers and heretical Gnostics were 
 captivated by the speculative depth of the Prologue. (Comp. 
 Lampe, Com. Tom. I., 231 sq., 299. sqq.) δεῖ, too, connects 
 the deepest mental struggles of Faust with an attempt to 
 fathom the depth of the first sentence of John: 
 
 “Geschrieben steht: im Anfang war das Wort! 
 Hier stock ich schon! Wer hilft mir weiter fort ? 
 Teh kann das Wort so hoch unméglich schiiizen, 
 Ich muss es anders tibersetzen, 
 
 Wenn ich vom Geiste recht erleuchtet bin: 
 
 Geschrieben steht: im Anfang war der SINN! 
 
 Bedenke wohl die erste Zeile, 
 
 Duss deine Feder sich nicht tibereile ! 
 
 Tst es der Sinn, der alles wirkt und schafft ? 
 
 Es sollte stehn: im Anfang war die KRrart! 
 
 Doch, auch indem ich dieses nieuerschreibe, 
 
 Schon warnt,mich was, dass ich dabei nicht bletbe. 
 
 Mir hilfi der Geist! Auf einmal seh ich Rats 
 
 Und schreib getrost: im Anfang war die Tuat!”—P. 8.] 
 
 FIRST 
 
 Christ in His Eternal Essence and Existence, and His 
 
 ; THE GOSPEL ACCORDING TO JOHN. 
 
 According to Meyer (in his fifth edition, p. 98), 
 the Prologue represents the Logos—(1) as prae- 
 existent in His creative activity (1-3) ; (2) as the 
 Fountain of light to men (4-18) ; (8) in His divine- 
 human manifestation (14-18); the last section re- 
 turns to the first in identifying the λόγος ἔνσαρκος 
 with the λόγος ἄσαρκος (** who is in the bosom of 
 the Father’’). Liicke, Alford and others make but 
 two divisions: the eternal existence of the Logos, 
 vers. 1-5, and His historic manifestation and work- 
 ing, vers. 6-18. Luthardt and Hengstenberg sub- 
 stitute for clrronological sections three concentric 
 cycles (1-5; 6-15; 14-18), of which each repro- 
 duces the same idea of the activity of the Logos, 
 but under new aspects—the first in relation to 
 God and the world at large, the second with 
 special reference to John the Baptist and Jewish 
 unbelief, the third with reference to the bless- 
 ings which result to true believers.—There is 
 evidently a progress of ideas from eternity to 
 time, from the creation to the Old Testament dis- 
 pensation, and to the incarnation, but more in 
 the form of comprehensive intuition, which is 
 peculiar to John, than of strict logical order, 
 which was more congenial to the mind and 
 training of Paul. For particulars, see below.— 
 len Se 
 
 SECTION. 
 
 Position between God and 
 
 the World. 
 
 Cuap. I. 1-5. . 
 
 (1) THE woRD (CHRIST) IN HIS ETERNAL ESSENCE AND EXISTENCE IN RELATION TO GOD, VERS. 1 AND 
 2; (2) IN HIS RELATION TO THE CREATION, VER. 3; (3) IN HIS RELATION TO THE WORLD AND 
 TO MAN, PARTICULARLY IN THEIR ORIGINAL CONSTITUTION, VER. 4; (4) IN HIS RELATION TO 
 
 THE WORLD IN DARKNESS, VER. ὃ. 
 
 In the beginning was [in existence] the [personal, substantial] Word! [the Logos], 
 and the Word [the Logos] was with God [the Deity, the Godhead], and the Word 
 
 [the Logos] was God [Himself ]. 
 
 not anything made [ἐγένετο], that was [hath been] made [γέγονεν]. 
 
 1 
 
 2 The same was [existed] in the beginning with God. 
 3 All things were made by [through] him; and without [except through] him was 
 4 
 
 5 
 
 In him was 
 
 [is] life [pure life]; and the life was the light of men. And the light shineth in 
 [the] darkness; and the darkness comprehended [apprehended ; Lancx: suppressed*] 
 
 it? not.® 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1. [There is no doubt that Word (Vulg : 
 
 Terbum; Luth.: Wort) is the only proper translation here of Λόγος (from 
 
 λέγω), for John never uses it in another sense, and here he plainly alludes to the account of Genesis that God in the begin- 
 
 ning made the world through His word. 
 
 But in the Prologue and in two other passages (1 John i, 1, ὃ Λόγος τῆς ζωῆς, and 
 
 Apoc. xix. 13, ὃ Λόγος τοῦ @eov,—the passage 1 John v.7 is spurious) he employs it in an altogether peculiar, personal sense 
 
 to designate the pra-existent Christ, as is evident from ver. 14 
 and Ewald, boldly breaking through all usage, retains the ma 
 
 The Greek favored this application, λόγος being masculine ; 
 of 2 > 
 
 sculine article in his German translation: der (instead of das) 
 
 Wort. In classic Greek λόγος has the double signification: word and reason, oratio and ratio; the former being the pri 
 
 mary meaning according to the etymology. 
 
 Both are closely related; word or speech is the λόγος προφορικός. the outward 
 
 reason or thought expressed; reason or thought is the λόγος ἐνδιάθετος, the inward speech. We cannot speak without the 
 
 faculty of reason, nor think without words in our mind, whether uttered or not. 
 When λόγος signifies word, it refers not to the formal part, the mere name or sound of a thing (like ῥῆμα, 
 
 heart—to think. 
 
 Hence the Hebrew phrase: to speak in his 
 
 ἔπος. ὄνομα, vox, vocahulwm), but to the material part, the thing itself, the thought as uttered, sometimes a whole discourse, 
 sermo, or treatise (as in Acts i. 1), When it signifies reason, it may denote the subjective faculty, human or divine, whick 
 
CHAP. I. 1-18. 53 
 
 produces speech (so in Heraklitus), and hence the derivative terms, λογίζεσθαι, λογισμός, λογικός, Which are applied to 
 rational functions ; but more frequently, and in the Bible almost exclusively, it refers to an objective reason to be giyen of, 
 or for, any thing. Comp. such phrases as πρὸς λόγον, κατὰ λόγον, agreeable to reason, reasonable (in Plato, also Acts xviii. 
 14—this comes nearest to the sense of reason as a faculty); παρὰ λόγον. contrury to reason, improbable ; λόγον Twos ἔχειν, 
 or ποιεῖσθαι, rationem habere alicujus, ὁ. make account of, and λόγον διδόναι (ἀπέχειν, παρέχειν) τινός, to yive a Treason, an 
 uccount of a thing (comp. Acts xix.40; 1 Pet. iii. 15); also λόγον αἰτεῖν περί τινος, λαμβάνειν ὑπέρ τινος, to ask, to receive an 
 account of a thing. For the faculty of reason the N. T. always employs other terms, as πνεῦμα, vous, καρδία, copia. Hence 
 we must object, with Zezschwitz (Profunyrii:itiit und Biblischer Spruchgeist, 1859, p. 33), to the trias, νοῦς, λόγος, πνεῦμα, 
 as set up by Delitzsch in his Biblixche L’xychologie, retained in the second ed., 1861, p.176. For the theological meaning 
 
 of Logos as here used, see the Exna. Notes.—P. 8. | 
 
 2 Ver. 3. Lachm. construes: odd ἕν, ὁ γέγονεν, etc, according to Codd. C.* D. L..efe. (Sin. D. al. read οὐ δὲν ὃ yey.; 
 but οὐδὲ ἕν (ne unum quidem, not even the ὕλη), is more emphatic.—P. 8. ] 
 
 3 Ver. 4. Ὁ. etal. (Lachm.) read ζωή ἐστιν. 
 
 An exegetical hypothesis, see John vy. 11. 
 tain ἐστίν. and are followed by Vischend. in his 8th ed., but ἣν is supported by A. B. C. Ε Ἐς L. O. al. 
 
 [Sin. D. and Codd. ap. Orig. sus- 
 Some MSS. and Ver- 
 
 sions connect the first sentence of ver. 4 with the last words of ver. 3, and punctuate ὃ γέγονε ἐν αὐτῷ (a phrase never used 
 by John for to be made by), ζωὴ ἣν (the Valentinian Gnostics and Hilgenfeld); others pat a comma after γέγονε (Clem. 
 
 Alex., Orig., Lachm ),—a forced and untenable construction. 
 
 See Exec. Nores.—P. 8.] 
 
 4 Ver 5. [On the different translations and interpretations of καταλαμβάνειν see Exec. Notes.—P. 8.] 
 
 5 Ver. 5. 
 
 ome authorities read αὐτόν |sc. λόγον, for αὐτό, sc τὸ φῶς. 
 
 See Tischend. ed. VIII.—P. 5.1. 
 
 6 [The symmetrical, almost poetic, or rather superpoetic, beauty of the Prologue will appear more fully from the follow- 
 ing arrangement of its simple, short, abrupt and pregnant sentences: 
 
 THE LOGOS AND GOD. 
 
 1. "Ev ἀρχῇ ἣν ὁ Λόγος, 
 
 καὶ ὃ Λόγος ἣν πρὺς τὸν Θεόν, 
 καὶ Θεὸς ἣν ὁ Λόγος. 
 ὦ. οὗτος ἣν ἐν ἀρχῇ πρὸς τὸν Θεόν. 
 
 THE LOGOS AND THE WORLD. 
 
 8. Πάντα δὶ᾽ αὐτοῦ ἐγένετο, 
 καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν 
 
 ὃ γέγονεν. 
 
 THE LOGOS AND MANKIND, 
 
 4, Ἔν αὐτῷ ζωὴ ἣν, 
 
 καὶ ἡ ζωὴ ἣν τὸ φῶς τῶν ἀνθρώπων. 
 
 THE LOGOS AND SIN. 
 
 5. Kar τὸ φῶς ἐν TH σκοτίᾳ φαίνει, 
 καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.--Ρ. §.] 
 
 EXEGETICAL AND CRITICAL. 
 
 [Vers. 1 and 2 contain the ante-mundane or 
 pre-temporal history of the Logos, the mystery 
 of the eternal, zmmanent relation of the Father 
 and the Son before any revelation ad extra. This 
 was a blessed relation of infinite knowledge and 
 infinite love. It supplies the only answer we 
 can give to the idle question, what God was doing 
 before the creation of the world. Ver. 1 sets 
 forth, in three brief sentences, three grand truths 
 or divine oracles: the eternity ot the Logos (in 
 the beainning was), the personality of the Logos 
 (with God), and the divinity of the Logos (wus 
 God); ver. 2 sums up these three ideas in one. 
 The subject here touched lies far beyond human 
 experieuce and comprehension; hence the ex- 
 treme brevity with which the fact is simply stated 
 in its quiet majesty. Yet these two lines give us 
 more light than the thousands of words wasted by 
 Philo, and the ancient and modern Gnostics and 
 philosophers, on the transcendent mysteries of 
 pree-mundane existence. Bengel calls the first 
 verse ‘‘a peal of thunder from the Son of Thun- 
 der, a voice from heaven.” Augustine (Tract. 
 36th in Joh. Bvang. 3.1) beautifully says: “John, 
 as if he found it oppressive to walk on earth, 
 opened his treatise, so to speak, with a peal of 
 thunder; he raised himself not merely above the 
 earth and the whole compass of the air and 
 heaven, but even above every host of angels and 
 every order of invisible powers, and reached to 
 Him by whom all things were made, saying: 
 ‘In the beginning was the Word,’ etc. To the 
 sublimity of this beginning all the rest corres- 
 
 ponds, and he speaks of our Lord’s divinity as 
 no other.” —P. 8. ] 7 
 Ver. 1. In (the) beginning. Ἐν ἀρχῇ, VW)4, 
 Gen. i. 1. Comp. the Introductory Observations, 
 and Holemann: De evangelit Joan. introitu. Dif- 
 ferent explanations: —1. Cyril of Alex.: the 
 ‘beginning ”’ is God the Father.*—2. The Valen- 
 tinian Gnosties (according to Irenzus I. 8,5): a 
 distinct divine hypostasis between the Father 
 and the Logos. —38. Origen: The divine Wis- 
 dom (σοφία). ---4. Theodore of Mopsuestia, and 
 others: eternity.{—5. The Socinians [and some 
 
 * [So also Marheineke (Dogm. p. 134). The Son is indeed 
 called ἡ ἀρχή, Rev. iii. 14, but not the Father. Philo and the 
 Gnostics called the Logos ἀρχή, but the Father προαρχή, or 
 abyss (comp. Jacob bohm’s Urgrund, Abgrund). Besides, 
 the corresponding term to Λόγος is θεός, while “ Father” re- 
 quires “‘Son.”—P. §. 
 
 + [Origen (Com. in Joan., in Delarue’s ed. Tom. IV. p. 19) 
 makes τὸ εἶναι ἐν ἀρχῇ to be identical with τὸ εἶναι ἐν πατρί, 
 which would lead to Cyril’s interpretation; but soon after- 
 wards, p. 20, he explains that Christ was called the beginning 
 because He is the Wisdom, and refers to Proy. viii. 22, where 
 Wisdom says: “God made me the beginning of His ways— 
 ἀρχὴν ὁδῶν αὐτοῦ eis ἔργα αὐτοῦ," ---ἃὁ passage which figured 
 yery prominently in the Arian controversy.—P. 5.] 
 
 t{[So also Chrysostom (Jn Joannem Hom. 11.. ed. Mont- 
 faucon, Tom. VIII. p. 13): τὸ yap, ἐν ἀρχῇ ἦν, οὐδὲν 
 ἕτερόν ἐστιν, ἀλλ᾽ ἣ τὸ εἶναι ἀεὶ δηλωτικὸν, καὶ ἀπεί' 
 pws εἶναι. Of modern commentators, Olshausen adopts 
 this view: “Not in the beginning of creation, but in the 
 primitive beginning, the Uranfang, 7. e., from eternity.” 
 This is a correct inference (see below), but not directly ex- 
 pressed. We can only speak of a beginning of finite or 
 created existence—the existence of God has neither begin- 
 ning nor end. Liddon (The Divinity of Christ, 4th ed., 
 1869, p. 228) somewhat modifies this interpretation after 
 
 Meyer, in referring W735, Gen. i. 1, to the initial moment 
 
 of time itself, ἐν ἀρχῆ to ‘the absolute conception of that 
 which is anterior to, or rather independent of, time. Ewald: 
 the first conceivable beginning.—P. §.] 
 
54 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 modern Unitarians]: the beginning of the gos- 
 pel (in initio evangelii). [Im Acts xi. 15 the ex- 
 pression has this meaning, but here it is entirely 
 inconsistent with ver. 3—P. S.].—6. Meyer: 
 [John parallelizesthe beginning of his Gospel with 
 that of Genesis, but] he raises the historical no- 
 tion of the beginning which in Gen. i. 1 implies the 
 beginning of time itself, to the absolute idea of 
 pre temporalness [or timelessness, Vorzeitlichkeit], 
 as in Prov. viii. 23. [Here the Wisdom which is 
 the same with the Logos, says: πρὸ τοῦ αἰῶνος 
 ἐϑεμελίωσέν με, Ev ἀρχῇ πρὸ τοῦ THY γῆν ποιῆσαι, 
 x. τ. λ., (¢from everlasting, in the beginning, be- 
 fore the earth was made’); comp. John xvii. 5, 
 πρὸ τοῦ Tov κόσμον εἴναι; Eph. i. 4, πρὸ κατα- 
 βολῆς κόσμου. Comp. also 1 Johni. 1 and Apoc. 
 iii. 14.—P.8.] We find an advance of the notion 
 of the beginning primarily only in was (ἦν), and 
 in the relation subsequently stated of the Logos 
 to the eternal God, which unquestionably still 
 further elevates, indirectly, the idea of the ἀρχή. 
 The ἀρχή itself must ever refer to the primal 
 generation or rise of things.* But if in this 
 ἀρχή the Logos already was (ἦν), then He was 
 from eternity. [The same is said of God, Ps. 
 xe. 2, who was before the mountains were brought 
 forth, efc., 7. 6. from everlasting]. The Logos 
 was not merely existent, however, in the beginning, 
 but was also the efficient principle, the ἀρχή of 
 the ἀρχή (Col. i. 18). The apyf, in itself and in 
 
 its operation, dark, chaotic, was, in its idea and | 
 
 its principle, comprised in one single luminous 
 word, which was the Logos. And when it is 
 said, the Logos was in this ἀρχή, His eternal ex- 
 istence is already expressed, and Ilis eternal 
 position in the Godhead already indicated, there- 
 by. The Evangelist says not: In the beginning 
 of the world, because he would make the beginn.ng 
 perfectly absolute; but he pre-supposes the re- 
 ference to the genesis of the world.+ 
 
 Was —Not became [éyérero, comp. vers. 6 and 
 14] the Son of God, a κτίσμα, as Arianism taught. 
 (Comp. Prov. viii. 23; Sirach xxiv. 8.) It can- 
 not be said, He might have become, or been 
 made, before the beginning; for becoming and 
 beginning are inseparable. ft 
 
 * [Hengstenberg quotes for this view Matth. xix. 4; 
 Jolin viii. 44, and other passages where ἀρχή likewise re- 
 fers to the beginning of the world, or the creation. So also 
 Briickner, Godet, efe.—P. 8.] 
 
 +{Comp. Bengel in loe.: “In eodem principio ceeli et terre et 
 mundi (ver.10; Gen.i.1) gam erat Verbum sine ullo principio 
 iniliore suo. Ipsum Verbum est mere xternum; nam eodem 
 modo Verbi ae Patris xternitas deseribilur.’ Alford: “These 
 words, if they do not assert, at least amply, the eternal prie- 
 existence of the divine Word. For ἐν ἀρχῆ ἣν is not said 
 of an acl done ἐν ἀρχῇ (as in Gen. i. 1), but of a stule ex- 
 isting ἐν ἀρχῇ. and therefore without beginning itself.” 
 Briickner (in the fifth ed. of De Wette): “If the Logos 
 was in the beginning of things, it follows that He had a 
 being before all being.” Ewald: “The words, ‘In the be- 
 ginning,’ εἴ... mean first of all that the Logos actually ex- 
 isted before the world or that there never could be con- 
 ceived a time in which He was not already.” So also Godet. 
 —P.8.] 
 
 t[Bengel: “Erar Verbum, antequam mundus fieret.” Al- 
 ford: “'The existence of an enduring and unlimited state of 
 being, implied in ἣν (the indefinite past), is contrasted with 
 ἐγένετο in ver. 3,and especially in ver. 14.°—Meyer: “John 
 reports historically, looking back from the later time of the 
 incarnate Logos (ver. 14).” This is more correct than Olshau- 
 
 sen’s exposition of ἦν as designating “the enduring, timeless | 
 
 existence of the eternal presence ;” this would require ἐστί, as 
 in John viii. 58, πρὶν ᾿Αβραὰμ. γενέσθαι ἐγὼ εἰμί. (Chrysos- 
 
 | fifth 
 
 [The words: in the beginning was the Logos, 
 clearly assert, as the best cominentators now 
 admit, the edernity of the Logos, but they imply 
 at the same time His divinity, which is atter- 
 wards formally stated in the third sentence: was 
 God. Metaphysically we cannot separate eter- 
 nity, ab antz, from divinity, or predicate eternity 
 of any creature. Luther felt this when he 
 said: ‘*That which was before the world and 
 before the creation of all creatures, must be 
 God.” On the basis of monotheism on which 
 John stood, there is no room for a middle being 
 between God and the creature. Before creation 
 there was no time, for time itself is part of the 
 world and was created with it. (Mundus factus 
 est cum tempore, not in tempore). Before the world 
 there was only God, and God is timeless or eter- 
 nal. Hence the Arian proposition concerning 
 Christ: There was a time (before creation) when 
 He was not (ἦν wore bre οὐκ ἦν), involves the meta- 
 physical absurdity of putting time before the 
 world, a creature before creation.—P. 8.] 
 
 The Word.—[é Λόγος, with reference to 
 Gen. i. 38: God said, ete. The living. speaking 
 Word from whom the creative, spoken words 
 emanate.—P. 5.1 The Word absolute, the one 
 whole, all-embracing, personal manifestation of 
 life; hence without the qualification: the Logos 
 of God. It certainly includes also the divine 
 reason or consciousness ; though in the Scriptu- 
 ral usage λόγος never denotes the reason itself, 
 but only the matured expression of the reason, 
 word, speech, as a whole, the personal spiritual 
 essence of God made, in its whole fulness, objec- 
 tive to itself,* as its own perfect expression and 
 image. And in this view the literal interpreta- 
 
 | tion is entirely sufficient, but is supplied by the 
 
 historical doctrine of the Logos (see above). 
 The exclusively verbal expositions, and the 
 exclusively historical, are alike insufficient and in- 
 correct: 1. the verbal, which explain ὁ λόγος as (a) 
 ὁ λεγόμενος, the promised one (Valla, Beza, Hrnesti, 
 Tittmann, efc.); (b) ὁ λέγων, the speaking one 
 (Mosheim, Storr, and others); (6) the gospel ob- 
 jectively considered, asthe word of God: the sub- 
 ject of the gospel (allodosis !), hence Christ, [so 
 Hofmann, Schriftbew., I., p. 109 ff]; or, ac- 
 cording to Luthardt: the word of God which 
 in Christ (Heb. i. 1) was spoken to the world, 
 and the content of which is Christ (see, on the 
 contrary, Meyer, p. 45, [pp. 58 and 59 in the 
 ed. of 1869.—P. 8.]); 2. the historical, 
 which would make either the Palestinian doc- 
 trine of the Wisdom [ Σοφία, MIN] with the 
 Word of God [δ 3} or 8137] of the Targums, 
 or the Alexandrian Philonic doctrine of the 
 Logos, or both, the proper root of the seriptural 
 idea. This root is to be found in the manifesta- 
 tion of the consciousness of Christ, as it reflected 
 itself in the intuition of John himself; the his- 
 
 to be of the creature, ver. 3, of the man John, ver. 6, and of the 
 human nature of Christ, ver. 14. John suggests the idea of an 
 (eternal) generation of the Logos from the substance of the 
 Kather (comp. the term μονογενὴς υἱός, ver. 18, and πρωτότοκος, 
 Col. 1. 15, which differs widely from πρωτόκτιστος Or πρωτό- 
 πλαστος), but not of the Arian doctrine of a creation of the 
 Logos out of nothing, The Son must be as eternal as the 
 Vather, being as indispensable to the Fatherhood of God, as 
 
 tom likewise takes ἦν here as denoting τὸ ἀΐδιον, because it is | the Father is to the Sonship of the Logos.—P. 8.] 
 
 used of God.) But all these commentators agree that the was 
 
 * ("Das persinliche geislige Wesen Gottes in ubsoluter Selbst- 
 
 of the divine Logos is clearly distinct from the became or began | objectivirung.”’] 
 
CHAP. 1. 1-5. 
 
 torical rise of the idea is due to the theological 
 con:eptions of the Old Testament (see above); 
 and the expression itself was suggested by the 
 Philonic doctrine of the Logos. Only this fur- 
 ther discrimination must be observed: that the 
 Philonice doctrine lays stress not on the word, 
 but the reason, while John emphasizes the abso- 
 lute, personal, perfect Word, the image of God, 
 as the original of the world, the idea and life of 
 the whole ἀρχῇ of things. 
 
 [Excursus on THE MsANtNG AND ORIGIN or 
 Toe erm Logos, AND THE RELATION Or JOHN TO 
 Paito.—TLae Logos dovtrine of John is the fruit- 
 ful germ of all the speculations of the ancient 
 Ca wre on the diviaity of Christ, which resulted 
 in the Nicene dogm. of the homoousion or the 
 co-eq tality of the Son with the Father. The 
 pre-ecistent Logos is th2 c2itral idea of the Pro- 
 luge, as the dreurnate Logos or Gol-Min is th2 
 su ject of the historical part of the Gospel. The 
 Carist of idea and the Christ of history are one 
 anlthe same. Logos signifies here not an ab- 
 Straction nora personification simply, but a per 
 son, the sim2 asin ver. 14, namely, Christ b-fore 
 His inearnition, the divine nature of Christ, 
 tie eternal Son of God. God has never been 
 ἄλγος, or without the Logos, the Son is as eternal 
 asthe Father. Johnis the only writer of the New 
 Testament who employs the term in this personal 
 sense, as a designation of Christ, viz., four times 
 in the Prologue (i. 1, 14, “πὸ Word” simply 
 anl absolutely), once in his first epistle (i. 1, 
 
 “the Word of lite’), anl once in the Apocalypse | 
 
 (xix. 138, “the Word of Gol’), but in thea last 
 passage? the whole divins-fw nazz person of Christ 
 in His exalted state is so called.* There is an 
 inherent propriety in this application of the term, 
 especially in the Greek language, where λόγος 
 is masculine, and where it has the double mean- 
 
 ing of reason and speech.f Christ as to His | 
 
 divine nature boars the sime relation to the hid- 
 den being of Goi, as the word does to thought. 
 In the word of min his thought assumes shape 
 and form and becomes clear to the mind, and 
 through the same the thought is conveyed and 
 mule intelligent to others. So the Logos is the 
 
 utterance, the reflection anl counterpart of God, | 
 
 the organ of all revélatioa both with regard to 
 Himself and to the world, ad intra and ad extrs. 
 God knows Himself in the Son, and through Him 
 He makes Himself known to man. The Son has 
 declared or revealed and interpreted God (ἐξηγή- 
 caro ϑεόν, ver. 18; comp. Matt. xi. 27). 
 
 The idea of such a distiaction in Gol is in 
 various ways clearly taught in the Old Test. 
 Even in the first verses of Genesis we have al- 
 ready an intimation of the Word and the Spirit 
 as distinct from, and yet identical with, God. 
 Personal intercourse with Christ in the flesh and 
 the inspiration of the Holy Ghost convinced 
 John that Jesus was indeed the Word and the Wis- 
 dom of God, the Angel of the Covenant, Jehovah 
 revealed (xii. 41), the centre and organ of all 
 revelations (comp. the Introductory Remarks of 
 Dr. Lange) The same idea, but in different 
 form, w2 meet in Matt. xi. 21: Heb. i. 3; Col. 
 
 ἘΠῚ John y.7 is spurious. Luke i. 20; Acts xx. 32; Heb. 
 
 iv. 12, are no proper farallels.—P. S.] 
 ἡ [On the grammatical sense of λόγος see TexTUAL ΝΌΤΕ 1.] 
 
 | 
 
 i, 15-19, etc. The term λόγος was suggested ts 
 John by Gen. i. ὃ, according to which God cre. 
 ated the world through the word of His power, 
 and by such passages as Ps. xxxiii. 6: ‘ By the 
 word of the Lord were the heavens made,” where 
 the LXX uses the very term λόγος for the Hebrew 
 31, instead of the. usual ῥῆμα. ‘This seems to 
 be sufficient to account for the form of expres- 
 sion, and hence many commentators (Hélemann, 
 Weiss, Hengstenberg) deny all connection of 
 John with the speculations of Philo of Alexan- 
 dria. ‘There is indeed no evidence that he read 
 a line of the writings of this Jewish philoso- 
 pher, who flourished about A. D. 40-50. 
 
 Yet, on the other hand, Philo was a profound 
 
 /representative thinker mediating between the 
 
 O. T. religion and the Hellenic philosophy, and 
 it is more than probable that some of his ideas 
 had penetrated the intellectual atmosphere of the 
 age before the composition of the fourth Gospel, 
 especially in Asia Minor, where they stimulated 
 the Gnostic speculations towards the close of the 
 first and the beginning of the second centuries. 
 Comp. the warnings of Paul, Acts xx. 29 ff; 
 1 Tim. iy., the errorists of Colosse, and the here- 
 tical gnosis of Cerinthus, who came into con- 
 flict with John in Ephesus, and who, according 
 to Theodoret, studied first in Egypt. Apollos 
 
 | also, the learned Jew, came from Alexandria to 
 
 Ephesus (Acts xviii. 24). It no more detracts 
 from the apostolic dignity that John should have 
 borrowed a word from, or at least chosen it with 
 
 | tacit reference to, Philo for expressing an origi- 
 
 nal idea, than the general fact that the apostles 
 appropriated the whole Greek Janguage, which 
 Providence had especially prepared to be the 
 organ of the truths of the gospel. And inas- 
 much as John uses the term without any expla- 
 nation, as if it were already familiar to his 
 readers, the assumption of a connection with 
 Philo, however indirect and remote, becomes 
 more probable. Such a connection is asserted 
 by Liicke, De Wette, Briickner, Meyer, Lange, 
 Delitzsch,* Alford, and others. 
 
 Philo’s doctrine of the Logos, in its relation 
 to that of John, has been thoroughly ventilated 
 by recent German scholars (see the literature in 
 Liicke’s and in Meyer’s Com. p. 61). I shall 
 briefly state the result in addition to the exeel- 
 lent remarks of Dr. Lange (p. 51). Philo, on the 
 basis of the Solomonic and Apocryphai doctrine 
 of the Wisdom and the Word of God, and com- 
 bining with it Platonic ideas, represents the 
 Logos (the Nous of Plato) as the embodiment of 
 all divine powers and ideas (the ἄγγελοι of the 
 O. T., the δυνάμεις and ἰδέαι of Plato). We dis- 
 tinguishes between the λόγος ἐνδιάϑετος, or the 
 Logos inherent in God corresponding to the 
 reason in man, and the λόγος προφορικός, or the 
 Logos emanating from God, like the spoken word 
 of man which reveals the thought. The former 
 contains the ideal world (the νοητὸς κόσμος) ; the 
 latter is the first begotten Son of God, the image 
 of God, the Creator and Preserver, the Giver of 
 
 * [ Bibl. Psychologie, secd. ed., p. 178: “ Dass die Jovanne- 
 tsche Logoslehre nicht ausser Beziehung zur philonischen 
 steht, ist cin unliiugbares Factum. Die apostolische Verkiindi- 
 gung verschmiihte die bereits vom Alexandrinismus ausye- 
 priigten Ideenfirmen nicht, sondern erfiilte sie mit dem 
 durch die neutestamentliche Erfisllungsgeschichte durgeretchten 
 Inhalt.”—P. 3.| 
 
56 
 
 life and light, the Mediator between God and 
 the world, the second God,* also the Messiah, 
 yet only in the ideal sense of a theophany, uot 
 as a concrete historical person. + 
 
 But with all the striking similarity of expres- 
 sion, there is a wide and fundamental difference 
 between Philo and John. 1) Philo’s view is ob- 
 scured by dualistic and docetic admixtures, from 
 which John is entirely free. 2) ite wavers be- 
 tween a personal and impersonal conception of 
 the Logos (Keferstein, Zeiler, Lange), or rather | 
 he resolves the Logos after all into an impersonal 
 summary of divine attributes (so Dorner, Nied- 
 ner, Holemann, Briickner, Meyer); while in 
 John He appears as adivine hypostasis, distinct 
 from, and yet co-essential with, God. 9) Philo 
 has no room in his system for an incarnation of 
 the Logos, which is the central idea of the Gos- 
 pel of John. His doctrine is like a shadow which 
 preceded the substance. It was a prophetic 
 dream of the coming reality. Lange compares 
 it to the altar of the unknown God, whom St. | 
 Paul made known to the Athenians. It helped 
 to prepare deeper minds for the reception of the 
 truth, while it also misled others into Gnostic 
 aberrations. ‘The grand simplicity and clearness 
 of the Prologue” (says Meyer, p. 63, note) ‘*shows 
 with what truly apostolic certainty John experi- 
 enced the influence of the speculations of his age, 
 and yetremained mas/er over them, modifying, cor- 
 recting and making them ayailable for his ideas.” 
 
 These ideas of Christ formed the basis of his 
 belief long before he knew anything of these 
 foreign speculations.¢ But he seems to have 
 chosen a form of expression already current in 
 the higher regions of thought for the purpose 
 of meeting a false gnosis of speculation with the 
 true gnosis of faith. For the airy fancies about 
 the Logos, as the centre of’ all theophanies, he 
 substitutes at the threshold of his Gospel the 
 substantial reality by setting forth Christ as 
 the revealed God: thus satisfying the specu- 
 lative wants of the mind and directing misguided 
 speculation into the path of truth. A’clear and 
 strong statement of the truth is always the best 
 refutation of error.—P. 8. 
 
 And the Word.—tThe clause: ‘In the be- 
 ginning was the Word,” contains the whole 
 theme.. Now follows first the relation of the 
 
 *[6 πρεσβύτερος vids τοῦ πατρός, ὃ πρωτόγονος αὐτοῦ, 
 εἰκὼν θεοῦ, ἄγγελος πρεσβύτατος, ἀρχάγγελος, the λόγος 
 τομεύς, δημιουργὸς δὶ οὗ ὁ κόσμος κατεσκευάσθη, ὁ ἀρχέτυ- 
 
 πος καὶ παράδειγμα τοῦ φωτός, ἀρχιερεύς, ἱκέτης, δευτερος 
 θεός, and similar terms which show how nearly Philo, in 
 speaking of the Logos, approached the teaching of St. John, 
 although in fact he was nearer the later Gnostic speculations 
 about the mons. He also says of the Logos that he was 
 neither unbegotten (ἀγέννητος), like God, nor begotten (γέννη- 
 tos), like ourselves.—P. 8. ] 
 
 + [Liicke, Alford and others go too far when they say that | 
 Philo did not connect the Logos with Messianic ideas.—P.8.] 
 
 + | Meyer likewise distinctly asserts the independence of the | 
 matter of John’s Logos-doctrine, which rests on the VO. T. and 
 the teaching of Christ and the IToly Spirit. He arrives, by a | 
 purely exegetical process, substantially at the orthodox view, 
 and thus sums up the result of his exposition of ver. 1 (p. | 
 G4): “Mithin ist nach Joh.unter ὃ λόγος. . nichts anderes zu 
 verstehen als die vorzeitlich (vrg!. Pauius, Col 1. 15 ff) in Gott 
 immanente, zur Vollziehung des Schipfungsactes aber } ypos- 
 tutisch aus Gott hervorgegangene und seitdem als schipferi- 
 sches, belebendes und erleuchtendes persdnliches Princip auch | 
 in der geisttigen Welt wirkende wesentliche Selbstoffenbarung | 
 Golles, diesem selbst an Wes'n und Herrlichkett gleich (vryl. | 
 Paulus Phil. ΤΥ. 6), welche gittliche Selbstoffenbarung in dem | 
 Menschen Jesus leiblich erschienen ist und das Werk der We. ter- 
 Wsung vollzogen hat.” —P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Logos to the eternal God, then, more at large, 
 His relation to the temporal world. 
 
 Was with God.—[zpo¢ τὸν ϑεόν, rather 
 than παρὰ τῷ ϑεῷ, xvii. 8.1 Properly: with God, as 
 
 | distinct from and over against Him, in direction 
 
 towards Him, for Him [in insepareble nearness 
 and closest intercommunion, comp. ver. 18, ‘to- 
 wards the bosom of the Father.”—P, §.].* 
 There is a similar phraseology in Mark vi. 3, 
 and elsewhere. On the antithesis in the eternal 
 constitution of God, see above, and Prov. viii. 
 30; Wisdom ix. 4. The doctrine of the Holy 
 Ghost also is implied in this expression of the 
 motion or posture of the Logos towards God, as 
 well as in the further designation of the Logos: 
 Ile was God. Starke: We must take good heed 
 that we do not connect with the particle ‘‘ with” 
 the notion of place or space. The word denotes 
 the most intimate and divine sort of relation to 
 another. 
 
 And the Word was [not the world, which 
 dil not yet exist, ver. ὃ, hence not man, nor an- 
 gel, nor any creature, but] God.{—Oecd¢ is the 
 predicate, λόγος the subject ;2 and in the Greek the 
 predicate stands first, for the sake of emphasis. 
 [Comp. iv. 24: πνεῦμα 6 Θεός.--Ῥ, 5.1 God [in 
 the strict sense of the term], of divine nature 
 and kind, was the Logos. Meyer shows how the 
 omission of the article [before ϑεός) was neces- 
 sary, to distinguish the persons or subjects, 
 ὁ ϑεός and ὁ λόγος; and how, therefore, this ex- 
 pression is not to be taken in the sense of the 
 ϑεός without the article [a God], the subordinate 
 δεύτερος ϑεός, in Philo [p. 66].|| Likewise the 
 translation in the adjective form: [= ϑεῖος], 
 divine (Baumgarten-Crusius), would alter the 
 idea. Tholuck cites Chemnitz: ϑεός sine arte. 
 essentialiter, cum artic. personaliter. He refers 
 also to Liebner: Christol. L., p. 165; the Letters 
 ot Liicke and Nitzsch, in the Studien κι. Kritiken, 
 
 | 1840 and °41; Thomasius: Christi Person. 11., ἢ 40. 
 
 [Θεός without the article signifies divine es- 
 sence, or the generic idea of God in distinction 
 
 * (This sentence excludes Sabellianism, while the following 
 declaration: “'‘Mhe Word was God,” excludes Arianism.— 
 Bengel: “ Brgo distinctus ὦ Deo Patre. πρὸς denvtat perpeluam 
 quasit ndentiam Filii ad Patrem in unitate essentie. — rat 
 apud Deum unice quia nil ratra Dewm tum erat.” Meyer: “πρός 
 bezeichnt das Befindlichsein des Lagos bei Gott im Gesichts- 
 punile des Verkehrs”” Briickner: “ παρά hi bl mehr die 7. dum- 
 lichket, πρός mehr die Zugehirighkeit des beisammenseins 
 hervor.’ Alford: “ Both the inner substantial union, and 
 the distinct personality of the λόγος are here asserted.” 
 Liddon (1. ¢. p. 229): “ He is not merely παρὰ Θεῷ (John 
 xvii. 5), along with God, but πρὸς τὸν Θεόν. This last propo- 
 sition expresses, beyond the fact of co-existence or imma- 
 nence, the more significant fact of perpetuated intercommu- 
 nion. The face of the everlasting Word was ever eurected 
 lowurds tho everlasting Father.” Owen: “With signifies a 
 continual cleaving or adherence to the object towards which 
 
 | the relation of union is expressed, the closest union, together 
 
 with distinct and independent personality.” Godet: “apos 
 exprime la proximite, la présence, le rapprochement mutuel, 
 la relation active, la communion personelle.” Ie translates it, 
 “en relation avec Diew.”—P. 8.) 
 
 + (“Ubi amor, ibi trinitas.” God being love, He must be 
 triun?, a loving Father, a beloved Son, and the union and 
 communion of both, which is the Holy Spirit, the Spirit of 
 love and communion.—P. 8.] 
 
 + [Meyer observes here (p. 65): “There is something ma- 
 jestic in the growth of the record of the Logos in these three 
 brief, grand sentences.’—P. &.] 
 
 2 (Luther reverses the order, following closely the Greek: 
 Gott war das Wort. So also the old English translation au- 
 thorized by Henry VIII.—P. 8.] 
 
 | {Philo calls the Logos θεός only by misapplication, ἐν 
 καταχρήσει, as he says; and he calls Him ὁ δεύτερος θεός in 
 the seuse of amiddle being between God and man.—P. 8.} 
 
CHAP. I. 1-5. 
 
 57 
 
 from man and angel; as σάρξ, ver. 14, signifies the 
 lhuman essence or nature of the Logos. The arti- 
 cle before ϑεός would here d&Stroy the distinction 
 of personality and confound the Son with the Fa- 
 ther. The preceding sentence asserts the distinct 
 hypostasis of the Logos, this His essential one- 
 ness with God. To conceive of an independent 
 being existing from eternity, outside or external 
 to the one God, and of a different substance (ére- 
 ροούσιος), would overthrow the fundamental truth 
 of monotheism and theabsoluteness of God. There 
 can be but one divine being or substance.—P. 8. ] 
 
 Ver. 2. The same was.—The first proposi- 
 tion characterizes the subject alone; the second 
 declares the personal distinction of the Logos 
 from God absolute; the third expresses the essen- 
 tial unity and identity of the divinenature. The 
 clauses form a solemn climax: the Logos the 
 eternal ground of the world;,the Logos the im- 
 age-like expression of God; the Logos God. 
 The sentence now following combines those three 
 propositions in one: This Logos. which was*God, 
 was in the beginning with God. [The em- 
 piasis lies on οὗτος, this Logos who was Himself 
 Gol, and no other Logos; and with οὗτος is con- 
 trasted πάντα, ver. 3, the whole creation without 
 any exception was brought forth by this Logos. 
 So Meyer.—P.S.] This completes the statement 
 of the. position of Christ within the Godhead; 
 then follows His relation to the world. 
 
 Ver. 8. All things were made through 
 
 δ him.—[ From the immanent Word, the λόγο; 
 
 εὐδιάϑετος, John now proceeds to the revealed 
 Word, the λόγος προφορικός. The first manifesta- 
 tion of the Logos ad extra is the creation.—?V. 8. 
 Gen. i. Col. i. 17; Heb. i. 2; Philo, de Cherub. I. 
 162.* [The Son is the instrumental cause, the 
 Father the efficient cause, of the creation; comp. 
 1 Cor. viii. 6 and the difference between é« and 
 διά. The Son never works of Himself, but al- 
 ways as the reyealer of the Father and the exe- 
 eutor of His will._—P.8.] As the Evangelist 
 means, that absolutely all that exists, not only 
 in its form and totality, but also in its material 
 and detail,-was called into life by the Logos, 
 πάντα, all, without the article, is more suitable 
 [being more general and unlimited] than τὰ 
 πάντα [which would mean a specific and definite 
 totality, as in 1 Cor. v. 18. The Socinian in- 
 terpretation: ‘the ethical creation,’ or ‘all Chris- 
 tian graces and virtues,’ is grammatically impos- 
 sible.—P. 5.77 
 
 And without him.—Not merely an “‘empha- 
 tic puracelisnus antitheticus” [ecmp. v. 203 x. 
 28; 1 John ii. 4, 27], though it is this primarily 
 (see Meyer), but also a further direct statement 
 of the negation contained in the previous clause. 
 
 * [Philo justly distinguishes the efficient from the instru- 
 moent.l cause of the creation, the former he signifies by ὑφ᾽ 
 οὗ, the latter by δι᾿ ob: .. τὸν θεὸν, ὑφ᾽ οὗ (ὁ κόσμος) γέγονεν 
 ὕλην δὲ, τὰ τέσσαρα στοιχεῖα, ἐξ ὧν συνεκράθη: ὄργανον 
 δέ, λόγον θεσῦ, δί οὗ κατεσκευάσθη. The Bible 
 excludes the Platonic and Philonic doctrine of the ὕλη which 
 is dualistic. It teaches that the world was made by God the 
 Father (in answer to the question ὑφ᾽ οὗ), through the Son 
 (δι᾿ οὗ), out of nothing (ἐξ οὗ), for His glory (δι᾿ 6).—P. S.] 
 
 7 ([Meyer: “John migit have written τὰ πάντα (with the 
 articl2) as 1 Cor. viii. 6; Col. i. 16; but he must not; comp. 
 Col. i. 17; John iii. 35, for his idea is: ‘ All,’ in the unlimited 
 sense; τὰ πάντα would express the idea: the totality of things 
 existing.” Comp. Godet. Bengel observes on πάντα: “Grande 
 verbum, quo mundus, t.e. universitas rerum factarum denola- 
 tur, ver. 10.”—P. 8.] 
 
 For Meyer [followed by Godet] in vain calls in 
 question John’s intention to exclude by this ne- 
 gative sentence (as Liicke, De Wette, Ulshausen 
 and others have observed*) the Platonic and 
 Philonic doctrine of the timeless matter (ὑλη). 
 The argument that, since ἐγέντο and γέγονεν de- 
 note only a becoming which is subsequent to 
 creation, therefore the ὅλη would not be ineluded, 
 seems itself to rest upon the unconscious notion 
 of a pree-temporal ὕλῃ. The only question should 
 be, whether 6 γέγονεν could be said of the ὕλῃ; 
 especially since the Evangelist does not distinctly 
 enter upon the idea of the ὕλη in itself considered, 
 and doubtless for very good reasons. A propo- 
 sition so distinctly antithetic was undoubtedly 
 expressed also with antithetic intent, and it would 
 imply downright ignorance in the Evangelist to 
 suppose him unacquainted with this antithesis so 
 universally familiar to the ancient world. We 
 should likewise remember, with Tholuck, that 
 the sentence contains, on the other hand, the an- 
 tignostic thought, that the orders of spirits also 
 were made by the Logos. For Col. ii. 18 shows 
 that the germ of the Gnostic doctrine of sons 
 was already known. Yet the strong οὐδὲ ἔν [not 
 even one thing, prorsus nihil, stronger than οὐδέν, 
 nothing| proves that the antihylic aim decidedly 
 prevails. [There is great comfort in the idea 
 that there is absolutely nothing in the wide 
 world which is unknown to God, which does not 
 owe its very existence to Him, and which must 
 not ultimately obey His infinitely wise and holy 
 will. Comp. Ewald im loc.—P. 8.] 
 
 That hath been made.—Perfect: ὁ yéyo- 
 vev. All created existence. The connection of 
 this clause with the following: ‘ That which wag 
 made, in Him it was life (had its life in Him),” 
 has been advocated from Clement of Alexandria 
 down, by eminent fathers like Origen and Au- 
 gustine, and by some codices and versions. But, 
 besides the mass of the codices, Chrysostom and 
 Jerome are against this connection. It must be 
 rejected for the following considerations: (1) 
 that such connection would require ἐστί instead 
 of ἦν after γέγονεν (Meyer): (2) that it would 
 destroy the absolute idea of the €w) which is ex- 
 pected here (see 1 John i. 1); (3) that it would 
 cause the derived life in the creatures to be desig- 
 nated as the light of men; (+) that it would eon- 
 fuse the idea of the essential life itself here, and 
 make the word equivocal.* Clement of Alexan- 
 dria may have been led by his philosophy to se- 
 parate somewhat the sentence: οὐδὲ ἔν, ὃ γέγονεν ; 
 then many followed him for the sake of the ap- 
 parent profundity of his combination. On Hil- 
 genfeld’s introduction of the Gnostic ζωή here, 
 see the note in Meyer [p. 65]. 
 
 Ver. 4. In him was 1116.-- [ζω ή, the true life, 
 the divine, immortal life (comp. iii. 15, 16; vi. 
 27, 38, 35, 40, 47; Matth. vit. 14; xix. 16; Rom. 
 ii. 7; v. 10, 17, 18, 21, and a great many pas- 
 sages), as distinct from βίος, the natural, mor- 
 tal lite (comp. the Greek in 1 John ii. 16; 111. 
 17; Mark xii. 44; Lu. viii. 14; 48; xv. 12, 21; 
 
 * {Also Alford τ “This addition is not merely a ebrew 
 parallelism, but a distinct denial of the eternity and uncre- 
 atedness of matter as held by the Gnostics. They set mutter, 
 as a separate existence, over against God, and made it the 
 origin of evil:—but John excludes any such notion.’—P. 8.] 
 
 + (Godet justly remarks that ζωὴ ἔιναι is too strong an ex- 
 pression for creatures instead of ζωὴν Exerv.—P. 8. | 
 
58 THE GOSPEL ACCORDING TO JOHN. 
 2 Tim. ii. 4).--ἸἼ. 5.7 The translation: ‘was 
 
 life,” is aa on ἫΝ absence of the article (De 
 Wette, Meyer), But in Greek the omission of 
 the article makes less difference than in German 
 [and English]. To say [in English]: In Him 
 was life, may mean: some measure of life. In 
 the Greek it means, at least in this connection: 
 the fullness of life, all life (Philo: πηγὴ ζωῆς). 
 Hence Luther’s translation: war das Leben: was 
 the life, is best. Meyer justly rejects the re- 
 striction of the idea to the spiritual life [ζωὴ ai- 
 évioc] (Origen [Maldonatus, Lampe, Heugsten- 
 berg| and others), or to the physical (Baumgar- 
 ten-Crusius), orto the ethical ( fedicitas, Kuinoel).+ 
 Nor is the life here to be at all divided into phy- 
 sical, moral and eternal. It is the creative life, 
 the ultimate principle of life, which manifests it- 
 self in the operations of life in every province. 
 This, however, excludes the thought that God 
 called things into existence by an act of abstract, 
 pure will in the Logos. The Word was as much 
 an animating breath as it was a logical, luminous 
 and enlightening volition. The lite refers chiefly 
 to the creative power and the power of manifes- 
 tation, to the substance and the principles of 
 things, as the light to their laws and forms; 
 though primarily life and light still form a unity. 
 Gerlach: “Ὁ From creation he passes to preserva- 
 tion anil providence, and ascribes these also to 
 the Word, in virtue of the ercative vital force 
 dwelling in Him. All beings, however, not only 
 stand in Him, but have their true, perfect life, 
 attain their end, and enjoy the happiness and 
 perfection designed for them, only in Him. Comp. 
 on this full sense of life, eternal life, ch. 111. 16, 
 36,” etc. 
 
 And the life [the article i) refers to the ζω 
 just mentioned] was the light of mcon.— 
 Joln passes from the relation of the Logos to the 
 world at large to Ilis relation to men. Tere life 
 kindles up into light. As God the Father is in 
 the absolute sense life (v. 26: ὁ πατὴρ ἔχει ζωὴν 
 év ἑαυτῷ) and light (1 John i. 5: ὁ θεὸς φῶς ἐστι), 
 
 5: 
 so is the Son likewise. Light is a figurative ex- 
 
 pression for pure, divine truth, both intellectual | 
 
 and moral, in opposition to darkness (σκοτία), 
 which includes error and sin. Christ is not φῶς 
 simply, but τὸ φῶς, the only true light; comp. 
 v. 9; viii. 12; ix. 5. All nations and linguages 
 use light, which is the vivifying and preserving 
 principle of the world, as a fit image of the Deity. 
 Christ is not eta | doctor vere religionis (Kui- 
 nocl), but is here represented as the general il- 
 
 * (Comp. Ps.xxxvi. 9: “ With Thee is the fountain of life; 
 in Thy lig ght we see light;” LXX: πηγὴ ζωῆς. Comp. also 
 John xi. “Tam the resurrection and the life (ἢ ¢w7);” 
 and | πὰς i. 1, where Christ is called the (personal) Word of 
 life, τῆς ζωῆς.---Ρ, 8.] 
 
 + Olshausen, Briickner and Alford likewise take life in this 
 comprehensive sense, that the Logos is the source of all life 
 to the creature, not indeed ultimately. but mediately, comp. 
 ver.26; |Johny.11. So θάνατος, the opposite of ζωή, covers 
 in John the physical and spiritual. Chrysostom (Hom. V., al. 
 TY.) refers ζωή mainly to the power of creation and preserva- 
 tion, but also to the resurrection. 
 ζωή designates the only real absolute being, the ὄντως εἶναι, 
 of Deity, in contrast with the relative existence of the crea- 
 ture. Luthardt and Briickner: “Das in sich gesiiftigte, wahre 
 Nein. welches zugleich die schipferische Lebenskraft schlechthin 
 tst ohne Unterscheidung des Physischen und E hischen.” 
 Godet: “la santé vitale dans sa vigueur la plus intacte, le de- 
 velopement normal dev existence,’ 7. e. life in its normal and 
 healthy condition, whether physical, or intellectual and moral, 
 or supernatural and eternal.—P. 8.] 
 
 According to Olshausen | 
 
 luminator of the intellectual and moral universe 
 even before His incarnation. He is the φωσφόρος, 
 the original bringer and constant dispenser of 
 light to all men.* Light and salvation are 
 closely related; comp. Ps. xxvii. 1: ‘* Jehovah is 
 my light and iny salvation ;”” comp. Isa. xlix. 6 — 
 In the Logos was the life, and this life is the light. 
 Observe, it is not said the Logos was the life. 
 The personal God, the personal Logos, have not 
 passed into the form of mere life, as Pantheism 
 holds; branched out into extension and thought, 
 as Spinoza has it; alienated Himself from Him- 
 self; emptied Himself of Ilimself, as“idea, ac- 
 cording to Hegel and the modern philosophy of 
 nature. And as little has He, according to the 
 abstract supernaturalistic notion, made a purely 
 creature-life out of nothing. He has creatively 
 revealed the life which was in Him, and has 
 made it, as the yital spiritual ground of the 
 creation, the light of men. We must, therefore, 
 on the one hand, keep the continuity of His re- 
 velation: the Word, the life, the light; but on 
 the other hand, observe the antithesis, which 
 now appears between the life and the light, more 
 exactly defined: nature and spirit. With the 
 idea of the light, the Evangelist passes to man- 
 kind. It belongs therefore to the constitution of 
 humanity to receive the life as light (see Rom. 
 i. 20; John viii. 12), and in the light still ever to 
 perceive the personal revelation of the personal 
 Logos. The light is, unquestionably, the divine 
 truth, ἀλήθεια (Meyer); not, however, primarily 
 as theoretical and practical, but as ontological or 
 essential, and formal, logical; then also, doubt- 
 less, as the truth of the origin of life (ideal, re- 
 ligious) and the end of it (ethical). Meyer most 
 justly maintains that here is described the pri- 
 inal condition of mankind in paradise, not pri- 
 marily the subsequent revelation of the Logos as 
 λόγος σπερματικός in the heathen world, or as the 
 principle of revelation in Judaism. And that 
 the operations of that primal relation were not 
 subsequently broken off, though certainly they 
 were broken, is declared by the next verse itself, 
 which thus forms a complete parallel to Rom. i. 
 20. 
 
 Ver. 5. And the light shineth.—[Comp. 
 Isa. ix. 1; Matih. iv. 16].—/. δ... it still shines, 
 even now. The darkness which entered was not 
 absolute. If the light here, as is certainly the 
 case, becomes the subject (Meyer against Licke), 
 Liicke, in his interpretation: And as the hght 
 shines the Logos, is still right, in so far as the 
 light, vightly known, must be known as the 
 manifestation of the personal Logos. Since the 
 darkness has not been able to destroy the life, it 
 has also not been able to destroy the light in the 
 life, and shining inalienably belongs to the light. 
 —It shineth.—Present: denoting continuous 
 activity from the beginning till now. But it 
 does not follow that the enlightening agency of 
 the incarnate Word (λόγος ἔνσαρκος) is meant as 
 well as of the Word before the Incarnation (λόγος 
 For where the λόγος ἔνσαρκος is known, 
 
 | doapKoc). 
 
 * (Chrysostom : οὐκ εἶπεν, ἦν τὸ φῶς τῶν ᾿Τουδαίων, adda 
 | καθόλου τῶν ac derglee —P. 8.] 
 
 | +(Ver. 4 relates to the condition before, ver. 5 to the condi- 
 tion after, the fall. So already Bengel. Godet goes further, 
 and discovers in life and ght an allusion to the trees of life 
 Ingenious, but not properly war- 
 
 | and knowledge in paradise, 
 
 ranted by the text.—P. 8 
 
CHAP I. 1-5. 
 
 the σκοτία is taken away. The Logos, however, 
 even for the heathen and unbelievers, is still 
 constantly active in all the world as ἄσαρκος 
 round about the revelations of the évoapxoc. De 
 Wette groundlessly takes the present as a histo- 
 rical present, referring to the activity of the 
 light in the old covenant.* 
 
 In the darkness.—'The, entrance of the dark- 
 ness as a hostile counterpart to the light, ἡ. e., the 
 fall, is here presupposed ; and it must be inferred 
 that the primitive condition just described was not 
 disturbed by any such darkness.;—The dark- 
 ness, however, is not simply “the state in which 
 man has not the Divine truth ” (Meyer). As 
 the light is truth, so the darkness is falsehood 
 (John viii. 44), the positive perversion of the 
 truth in delusion, and the σκοτία denotes the total 
 
 manifestation of sin as a total manifestation of 
 
 falsehood, in its hostile workings against the } 
 
 light, together with its substratum, the kingdom 
 of darkness in mankind, @ e., primarily in hu- 
 man nature, yet only in so far as human nature 
 is submissive to and pleased with falsehood. We 
 very much doubt whether 
 called mankind itself. as sinful, darkness. 
 Suppressed [?] it mot.—[The aor. cka7é- 
 λαβεν is used because John speaks of it as a 
 historical fact.] Common interpretation: Com- 
 prehend [degreifen], understand (Luther [Eng. 
 Vers., Alford, Wordsworth; but in this sense 
 the vox media only is used, Acts iv. 138; x. 34.— 
 5.5}... χ..5) Meyer: apprehend [ergreifen], 
 grasp. [80 καταλαμβάνειν is used xii. 88: 
 ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ; Mark ix. 18;: Rom. 
 iSO We hils ani, U2. 1 Cor. ix. 24. The rea- 
 son why the darkness | rejected the light is indi- 
 cated in iii. 19 and Matth. xxiii. 37.—P. 5.1} 
 (8) hinder, suppress; Origen, 
 others (Lange, Leben Jesu, 111... p. 554), recently 
 Holemann. Meyer is obliged to concede that. 
 
 this interpretation is grammatically correct ¢ | : : 
 ! 8 y é second creation, shall be completely harmonized, 
 
 (Herod. 46, 87, etc.); he calls it, however, 
 false to the context. But an absolute negation 
 of the penetrating activity of the light would be 
 false to the context; for it would destroy the 
 
 * (Briickner likewise dissents here from De Wette. 
 “This φαίνει 15. not merely the historical present, but describes 
 the whole process of the light and life in the Eternal Word 
 shining in this evil and dark world; both by the Ὁ. 'f. reve- 
 lations, and by all the scattere1 fragments of light glittering 
 among the thick darkness of heathendom.” ILengstenberg, 
 ou the contrary (p. 33), denies all illumination of the heathen 
 world as foreign to the mind of John, and explains that the 
 Logos before the incarnation was virtually life and light, but 
 did not manifest Himself as such before the incarnation, so 
 that those who lived before Christ were excluded from life and 
 light. But this wonld cut off even the saints of the Ὁ. 'T. 
 Comp. against Hengstenberg ver. 9; Rom. i. 18-24; ii. 14,15; 
 Acts xiv. 16, 17; xvii. 27, 23.— P.S 
 
 1 As the σκοτία is not introduced here in its historical 
 origin, Hilgenfeld (with the Baur school generally) has sought 
 here to mike ultimite opposites out of the light and dark- 
 ness. Thus is the Gnostic filth everywhere brought in, just 
 where the evangelist would sweep it out, as here by the pre- 
 teding οὐδὲ ἕν. 
 
 t|Meyer: “od κατέλαβεν, ergriff es nicht; nahm nicht 
 Besitz duvon; es ward von der Finsterniss nicht angeeig- 
 net. so dass sie dudurch licht geworden wiire ; sie blieb ihm 
 fern und fremd.” Ewald (p. 121) takes the same view, and 
 finds besides in ov κατέλαβεν the idea of guilt: ‘* und die 
 Finsterniss dennoch ihrerseits ergriff es nicht, etgnete es sich 
 nicht un, wie sie doch hiitte thun kinnen und sollen.”— 
 PAS: 
 
 ὁ [According to classic usage, but in the N. T. this 
 meaning has no parallel. John would probably have used 
 a eg in this case, as Paul did, Rom. i. 18; 2 Thess. ii. 6, 7. 
 —P.S. 
 
 John would have | 
 
 Chrysostom aud | 
 
 Alford: | 
 
 | (ὁ Gedc); 
 
 δ 
 
 full meaning of both of the next verses and the 
 whole Gospel. The Evangelist intends to declare 
 the very auvent of the Light in the history of the 
 world, its breaking through all the obstructions 
 ot the ancient darkness, as it appeared continu- 
 ously in the history of Abraham. 
 
 [ This interpretation gives good sense, but dis- 
 agrees with the connection and destroys the pa- 
 rallelism of vers. 5, 10, 11, which is quite obvi- 
 ous, although there is a difference in the choice of 
 the verbs καταλαμβάνειν, γινώσκειν, and παραλαμ- 
 βάνειν, as also in the object (ver. 5, αὐτό, se. τὸ 
 φῶς; ver. 10, 11, αὐτόν, se. τὸν 26) ov.) 
 
 Ver. 5. τὸ φῶς ἐν τῇ σκοτία φαίνει, 
 καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 
 Ver. 10. ἐν τῷ κόσμῳ ἣν, 
 καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω 
 Ver. 11. εἰς τὰ ἴδια ἦλθεν, 
 καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβεν. 
 The Gentiles, as well as the Jews (οἱ ἴδιοι), re- 
 jected the preparatory revelations of the Logos. 
 Comp. Rom. i. 20 ff. Jolin speaks, of course, 
 only of the mass, and himself makes exceptions 
 (ver. 12). The meaning of καί here and vers. 10 
 and 11 is and yet, notwithstanding the light, 
 shining in the darkness. There is here a tone of 
 sacred sadness, of holy grief, which must fill 
 every serious Christian in view of the amazing 
 ingratitude of the great majority of men to the 
 boundless mercies of God.—P. 5.7 
 
 DOCTRINAL AND ETHICAL. 
 
 [1. The Bible speaks of three creations—the 
 first marks the beginuing, the secon: the central 
 and turning point, the third the end, of the his- 
 tory of the world. The O. T. opens with the na- 
 tural creation, the N. T. with the moral creation 
 or incarnation, and the Revelation closes with 
 a description of the new heavens and the new 
 earth, where nature and grace, the first and 
 
 aml the perfect beauty of the spirit shall be 
 reflected in a glorious and immortal body 
 The first words of the Gospel of Matthew: 
 The book of generation, or genealogy, origin (3/320¢ 
 
 yevécewe—=NT7IA DD), reminds one of the head- 
 ing of the second account of creation in Genesis 
 ii, 4 (MITA TN, Sept.: Airy ἡ βίβλος 
 
 ς γενέσεως 
 οὐρανοῦ; καὶ γῆς). The first words of the Gospel 
 of John, Jn the beyinning (ἐν apy7),,contain an 
 unmistakable allusion to the first words in Gene- 
 sis) (1: 1, ΝΞ, Sept.: 
 verse of the former: ‘All things were made by 
 Him” (the personal Word), may serve as a com- 
 mentary on the third verse of the latter: ‘God 
 said (V8), Let there be light! And there was 
 
 light.” The world was created by God the Fa- 
 ther through God the Son. Comp. Ps. xxxiii. 
 6; Col. 1. lo; Heb. 1.2; Rey. iv. 11.—P> 8.] 
 2. [In Lanan, No. 1.] The fundamental car- 
 dinal ideas of this section are: The personal God 
 the Word or the Logos absolute, the be- 
 ginning, the rise of things, the life, the light, men, 
 the darkness, the shining of the light in the dark- 
 ness, the irrepressible breaking of the light through 
 the darkness: all belonging to the exhibition of 
 the eternal advent of Christ. God is desizurted 
 
 ἐν apyi)); and the third 
 
60 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 as personal by virtue of His Logos: the Logos, 
 on His God-ward side, is desiguated as the full 
 expression of the being of God in objective, per- 
 soval correlation ; in the Epistle to the Hebrews, 
 the χαρακτήρ, 6. i. 8; in Paul, the image, εἰκών, 
 Col. i. 15. As the human word is the expression 
 of the human mind, so the Word of God is the 
 expression of His being, in foens-like central 
 clearness and perfect concentration. But if, with 
 reference to God, the Logos is single, He is, on 
 the side toward the world, inexhaustibly rich and 
 manifold, comprising the whole ideal kingdom of 
 divine love, John xvii. 5; Eph. i. 4. The Logos, 
 as the expressed life of God, is the eternal 
 ground of the temporal world. The beginning 
 gives the becoming, the becoming gives the 
 world. The ultimate cause of the world’s coming 
 into being and continuing is the ereating and up- 
 holding lite in the Logos, as He contains the prin- 
 ciples of life. The whole revelation of this life 
 in the world was light for man, who was himself 
 of the light, ἐς ¢., it was a spiritual element for 
 his spirit. Even the encroaching darkness could 
 not extinguish this light. In the midst of the 
 darkness it shines (the bright side of heathen- 
 ism), and through the darkness it breaks (the 
 Old Testament revelation ).* 
 
 3. [2.] The passage before us contains the 
 ultimate data of the New Testament doctrine of 
 the ontological Trinity.; The Evangelist states 
 an antithesis in the Godhead which refers prima- 
 rily not to the world, but to God. The Logos 
 was in the beginning; this is His eternity, which 
 
 * [Victor Strauss (Das Kirchenjahr im Hause, Weidelberg, 
 1845, p. U3) beautifully reproduces and expounds the Jo- 
 
 Nannean idea of the Logos in his relation to God and the | 
 
 world: 
 “ Vor Anbeginn der Schipfung und der Zeiten 
 Ist Gottes Eingebo: ner ewiglich 
 Die Fille selbst von Gottes Wesenheiten, 
 
 Das ew'ge Du, in dem des Vuters. Ich 
 Des cignen Wesens Wesenhert besiegelt, 
 Den eiynen Abgrund aufgedeckt in sich, 
 
 Die Hand die Gottes Tief’ ihm selbst entriegelt, 
 Sein Wille selbst in anfungloser That, 
 Sein Abglanz, der thm selbst sich wiederspiegele. 
 
 Das Wort. das er in sich geboren hat 
 Zum wahren Sein, drin Lille der Naturen 
 In’s ungeschaffne Dasein ewiy trat. 
 
 Da ist der Grund, aus dem die Weltenfluren 
 Hervorgesprosst zum Anbeyinn der Zeit, 
 Als ew yes Dusein ward zu Creaturen ; 
 
 Und Lebensfitl’ in reinster Selighett 
 Ging aus von Tim in die Erschaffnen alle ; 
 Es war nur Licht, war keine Dunkelheit.”—P. 8.] 
 
 + [German divines properly distinguish since Urlsperger 
 (who invented, not the distinction, but the terminology) be- 
 tween the ontological and the @conomical Trinity, or the Tri- 
 nity of essence and the 'rinity of revelation. The ontological 
 Trinity is the Trinity of the Divine being before and inde- 
 pendent of the world, the inherent threefold distinction in 
 
 God, who both as absolute intelligence and as absolute will | 
 or love, is to Himself an object of knowledge and of love, | 
 
 and yet self-identical in this distinction. We have an analogy 
 in our human self-consciousness which implies a union of the 
 
 knowing subject and the known object; and in human love | 
 
 there is also a trinity—the loving subject. the beloved object, 
 and the union of the two. The ceconomical Trinity is the 
 Trinity of God manifested in the world in the work of Crea- 
 tion and Preservation (as God the Father), Redemption (as 
 God the Son). and Regeneration and Sanctification (as God the 
 Holy Ghost). The Bible generally speaks of the Trinity as 
 revealed, but this itself justifies by inference the assumption 
 of the internal Trinity, since God reveals Himself as He actu- 
 
 Ei! There can be no contradiction between His being 
 and His manifestation.—P. 8.] 
 
 rg; 
 
 at once implies His deity. He was God, 7. e., not 
 a subordinate kind of deity (Philo, and the subor- 
 dinationists), which, in view of the Biblical mo- 
 notheism, is simply a self-contradiction in terms; 
 not to say that the absence of the article with 
 θεός emphasizes just the ‘divine being” of the 
 Logos. With the divinity of the Logos as distinet 
 from God (the Father), the antithesis in the 
 Godhead is established. And at the same time 
 is signified the unity of the speaking God and 
 the spoken, ὦ. 6., the existence of the Spirit, 
 which Schleiermacher (in his Dogmatik), misses 
 in the passage. Considered as the unity of God 
 with the Logos, it is contained in the term Lo- 
 gos; considered as the unity of the Logos with 
 God, it is contained in the phrase πρὸς τὸν 
 θεόν. Of the Spirit distinctly John had here no 
 occasion to speak.* But if the whole essence of © 
 God was concentrated as an object to itself in 
 the Word, the eternal perfection of the divine 
 consciousness in lumincus clearness, unity, and 
 certitude, is thereby declared, against all notions 
 of a creaturely development in an originally 
 crude divine being. In the eternal Logos lies 
 the idea of the eternal consciousness, as well as 
 its eternal concentration and revelation to itself: 
 the idea, therefore, of the eternal personality, 
 which, in its power of self-revelation, is the Lord; 
 in its distinction, love; in its unity, the 
 Spirit. 
 
 It may now be asked, why there is nothing 
 said of Father, Son and Holy Ghost, and whether 
 the ancient and modern distinctions between the 
 eternal Logos of God and the coming of the Lo- 
 gos to be Son first in the creation (Marcellus, and 
 in some measure Urlsperger), are not well 
 erounded. It is to be observed, however, that 
 the distinction between eternity and temporal- 
 ness in Scripture is not the same as with these 
 theologians. According to Scripture, time is not 
 excluded or cut off from eternity, but embraced 
 and penetrated by it, so that Christ says: ‘ Be-_ 
 fore Abraham was, lam.” Inthe Logos is from 
 eternity the essence of the Son, as in God is the” 
 essence of the Father, as in the relation of the 
 two is the essence of the Spirit. The distinction 
 of the two in our Evangelist, however, proceeded 
 from his making an antithesis between the eter- 
 nity which is before the world, and the eternity 
 which, with the beginning of the world, enters 
 into the world and comes under temporal condi- 
 tions. If the eternity of God beyond the world 
 be conceived in contrast with the world, the Son 
 is called Logos; if it be conceived absolutely, the 
 Logos is called the Son. And the church doe- 
 trine treats of the Godhead absolutely, as it is 
 from eternity to eternity; therefore of the Son. 
 The Son, as Logos, is from eternity ; the Logos, 
 as Son, passes from eternity into development, 
 i. e., into the unfolding of the glories of the di- 
 vine nature. On the development of the church 
 doctrine of the Logos, see Dorner’s Hniwicklungs- 
 geschichte, ete. (History of Christology). 
 
 4, [3]. After the relation of the Logos to God 
 follows first His relation to the world, as antithetic 
 
 * [The dispensation of the Spirit, His ceconomical manifesta- 
 tion in the world with the whole fullness of His power, pre- 
 supposed the atoning work and glorification of Christ, and 
 did not appear before the day of Pentecost and the founding 
 of the Christian Church. Comp. John vii. 89.—P. 8.] 
 
CHAP. 
 
 I. 1-5. 61 
 
 to the former. And the world is here viewed not | 
 as a finished cosmos, but in concrete totality: all 
 things (πάντα) ; because the cosmos is properly 
 the result and manifestation of the development 
 of the things; τὸ πᾶν is the finished appearance 
 of the πάντα, as the Logos is their original 
 source; because it should be distinctly remem- 
 bered that the Logos is not merely architect of 
 the form of the world (the demiurge of Philo), but 
 also the producer of the material of the world, or | 
 rather of the life of the world, which reduces its 
 subordinate, elementary forms to the material of 
 the world. The question whether the creation of 
 the world is from eternity, or arose in time, pro- 
 ceeds from an obscurity respecting the relation 
 between the ideas of eternity and time. To 
 conceive the world as arising in eternity, before 
 “time, incurs the absurdity of supposing a world, 
 consequently a development (em Werden) without 
 time (7.¢., also without rhythm or established 
 succession). ΤῸ conceive the world as arising 
 in time, presupposes an existence of time before 
 the world, 7 6., a time without world. Time is 
 ‘the world itself in its unfolding. _ The world, 
 therefore, arose with time, and time with the 
 world, but upon the basis of ΓΈ which but 
 reveals itself in all time. 
 
 5. [4]. ‘And without him was not any thing 
 made,” Ps. xxxiiil. 6. The absolutely dynamic 
 view of the world; in opposition to materialism, 
 which, in its anti-dynamic dealing, is the philo- 
 sophy of the absolute impotence of the spirit, 
 vexel with a remnant of spirit. In the state- 
 ment that all things were made by the Logos (not | 
 out of Him, nor yet by lim as an instrument, but 
 as principle), the creation is at the same time re- 
 presented as a pure act of the eternal personality; 
 in opposition to all theories of emanation. Both 
 the doctrine of an eternal heterogeneous opposi- 
 tion between God or spirit and matter (pantheis- 
 tic Dualism), and the doctrine of an eternal natu- 
 ral outflowing of all things from God (dualistic 
 Pantheism), are here excluded (not to speak of 
 the cabbalistic fancies concerning matter, as a 
 shadow of God, a negation of God, which have 
 emerged again even in our day). By the har- 
 monious distinction in God, or His absolute per- 
 sonality, the discordant opposition in the world, 
 the heathen view of the worid, is denied. Ger- 
 lach: The dy is not to be understood as if the 
 Logos, the Word, were only the external archi- 
 tect; Paul expresses it: ‘Jn him* were all| 
 things created,” and adds: ‘‘by hum and for 
 him,” Col. i. 16. 
 
 6. [5]. But the next words: ‘ In him was the 
 life,” etc., with equal decision, contradict Deism, 
 which sees in the world only an act and work of 
 a God entirely outside and remote.t The Logos 
 is the life of the life, the operative, creative 
 force, by which all things are. Yet the things 
 have their life in Him, not He His life in the 
 
 * (Ev αὐτῷ; inaccurately translated by him in the English 
 Version, and thus not rightly distinguished from δι᾽ αὐτοῦ at 
 the close of the same verse.—E. Ὁ, Y.] 
 
 ἡ [Gothe thus refutes Deism : 
 
 “What were a God who only from without 
 Upon his finger whirled the universe about? 
 ‘Pis his within itself to move the creature ; 
 Nature in him to warm, himself in nature; 
 So that what in him lives and moves and i is, 
 
 Shall ever feel some living breath of his.”—P. 5.1 
 
 things. And the preservation of the world rests 
 upon the same-word as the creation, Heb. i. 3; 
 John y. 17.—The points of unity between the 
 creation and the preservation of the world, in 
 which the ercation establishes the preservation, 
 and the preseryation reaches back to the basis of 
 the creation, are vital principles, out of which 
 the vital laws evolve themselves, Gen. i. 11; xii. 
 21, 28. The life is, however, before the light, 
 nature before spirit; though even the natural 
 light, as the first step of the separating (and li- 
 berating) process ot the life, is a prophecy of 
 the spirit, which, being of the nature of light, 
 finds its essential light in the manifestations of 
 the Logos. 
 
 [G6]. ‘‘And the life was the light.” An inti- 
 mation of the antithesis between spiri/ and nature. 
 In man the revelation life of the Logos has ap- 
 peared in the world as light. Consciousness is 
 the light of being. But the life was the light of 
 men, not merely as the source of life, in that the 
 human spirit has its origin in the Logos; but 
 also as the element of life, in that the clearness 
 of the spirit subsists only through the in-work- 
 ing of the Logos. Without Ilim the light in man 
 becomes itself darkness (Matth. vi. 2: 22), * and the 
 spirit, the πνεῦμα, itself becomes unspiritual 
 flesh. But if the life itself was the light of 
 men, the creation must have been, to the pure 
 man, a transparent symbol, a perfectly intelligi- 
 ble likeness of divine things (Rom. i. 20). And 
 this thought is most gloriously carried out in the 
 Gospel. Christ has made the light of men mani- 
 fest in the life. τ 
 
 8. [7]. ‘Jn the darkness.” The Evangelist, 
 writing as a Christian for Christians, can intro- 
 
 | duce the idea of darkness without further expla- 
 
 nation, with no fear of being misunderstood. As 
 lie has not intended to give a cosmogony, so he 
 considers it unnecessary here to treat of the be- 
 ginning of sin. His subject is the Logos, who 
 has appeared as the Christ. Accordingly he 
 delineates first the eternal divine nature of the 
 Logos and Ilis congenial, friendly relations to the 
 world and to mankind, and now comes to His 
 hostile posture towards sim. And this he viewsin 
 its deepest a and most suggestive aspect, as an op- 
 position of the light to “the darkness. ‘The sin 
 which has come into the world is, above all 
 things, darkness, self-darkening of the light of 
 spiritual life in falsehood, Jolin viii. 44. And 
 this darkness is not the sinful spirits, but 
 sin, as the obscuration of the life, including the 
 life itself, so far as it becomes one with sin. 
 Hence: ‘‘shineth in the darkness;” not into the 
 darkness. This darkness, as such, can be only 
 broken through, destroyed, by the light, not 
 transformed into light. But in this the power of 
 the light has been made manifest, that it has 
 not ceased to shine even in the darkness of the 
 heathen world. Nay, the deeper the darkness, 
 the more wonderfully does the light scintillate 
 through it in obstructed, colored radiance, in the 
 motley mythologies, usages and philosophemes 
 
 * [More τ roperly, without Him there were no light at all in 
 man. In Matth. vi. 22 the Lord speaks rather of a perversion, 
 confusion, doubling of the vision by the carnal will, so that 
 the light within becomes distorted and a source of positive 
 error, than of an absence of the light itself. Such light-dark- 
 ness, or dark-light, like the ignis fatuus, isa “greater” dark 
 ness than simple darkness itself. D. Y.] 
 
62 THE GOSPEL ACCORDING TO JOHN. 
 
 of the heathen world, so far as they are symbo- 
 lical and have an ideal substance: the λόχος 
 σπερπατικός [the word implanted, disseminated 
 among amen J. * John defines the relation be- 
 tween sin and the continual working of good in 
 the world exactly as Paul does in Rom. ii. 13 and 
 14. 
 
 9. [8]. ‘Restrained it not.” 
 prevented it not from breaking through. 
 
 The sense is: 
 Inti- 
 
 mating the entrance of a historical advent in the | 
 
 active faith of Abraham. The historical begin- 
 ning of the religion of active faith. [See my ob- 
 jections to this interpretation, p. ὅ9. κατέλαβεν 
 
 rather means kere grasped, apprehended.—P. 8. ] 
 
 HOMILETICAL AND PRACTICAL. 
 
 The life of Jesus Christ in time, the great dis- 
 closure respecting eternity: (1) Respecting His 
 own cternal nature; (2) liespecting the personal 
 being of God; (9) Respecting the origin of all 
 things (particularly the antithesis of spirit and 
 nature); (4) Respecting the nature and destiny 
 of man; (5) Respecting the contest between the 
 light and the darkness in the history of the 
 world.—The word of Scripture concerning ‘ the 
 beginning:” (1) The Old Testament word in the 
 New Testament light; (2) The New Testament. 
 word on the Old Testament basis.—The great 
 beginning between eternity and time considered : 
 ( y As the great distinction between eternity and 
 time ; (-) As the great union between eternity 
 d ee great words concerning 
 Christ: In the beginning was the Word: (1) In 
 the beginning was the Word; the divine nature 
 of Christ; (2) In the beginning was the Word; 
 the eternity of Christ; (8) Jn the beginning was 
 the Word; the eternal operation and generation 
 of Christ. Or, The Word was (1) Before the 
 beginning (Tlis relation to God) ; (2) For the be- 
 ginning (His relation to the world); (8) In the 
 beginning (His relation to things).—The Word 
 which was in the beginning, a testimony (1) To 
 the cternal Personality as the ground of all 
 things; (2) To the eternal Spirit-Light as the 
 law of all things; (8) To the eternal Love as the 
 kernel of all things; (4) To the eternal life as 
 the life of all things. —The Word in His exaltation 
 over time: He (1) Inthe beginning founded all 
 things; (2) In the middle executed all things ; 
 that He may (3) In the end judge all things.— 
 The import of the Word in God, illustrated by 
 the word in man: (1) The expression and mir- 
 
 * {Justin Martyr applied the Platonic view of the relation 
 of the vous to the νοερόν in man to the relation of the divine 
 λόγος to the σπέρμα λογικόν, the human reason, and derived 
 all the elements of truth which are scattered like seeds among 
 the ancient heathen, from the influence of Christ before His 
 incarnation. He recognized in the rational soul itself some- 
 thing closely related to the divine Logos, a germ or spark of 
 the Reason of reasons. a λόγος σπερματικός, ἃ σπέρμα τοῦ 
 λόγου ἔμφυτον. He regarded the heathen sages as unconscious 
 disciples of the Logos, as Christians before Christ, and com- 
 pared Socrates to Abraham. Apol, 11. 213: “ Each man 
 spoke well in proportion to the share he had of the sperma- 
 tic divine word (ἀπὸ μέρους τοῦ σπερματικοῦ θείου λόγου), 
 seeing what was related τὸ it. Whatever things were rightly 
 said among all men, are the property of us Christians. ... . 
 All the [heathen] writers were able to see realities darkly 
 through the seed of the implanted word that was in them 
 (διὰ τῆς ἐνούσης ἐμφύτου τοῦ λόγου σπορᾶς). Comp. ii 
 28, where, speaking of the Stoics and the poets, he says that 
 their moral teaching in part was admirable on account of the 
 seed of reason implanted in every race of men, διὰ τὸ ἔμφυ- 
 Tov παντὶ γένει ἀνθρώπων σπέρμα τοῦ Adyov.—P. 8.] 
 
 ror of the personal nature (of the spirit, the rea- 
 son); (2) Lhe expression and signal of personal 
 act.—The Word, as the bloom of the tree of life; 
 or the gospel, a witness of its own spiritual na- 
 ture: (1) Of the Word as the seed of the tree of 
 life; (2) Of the Word as the heart of the tree of 
 life; (8) Of the fruit of the tree of life, or life 
 eternal—the Word in redemption, a transfigura- 
 
 tion of the Word in creation.—The glory in the 
 
 beginning: (1) The prototypal primal glory of 
 God; (2) The archetypal glory of the Word; (3) 
 The typical glory of the creation; (4) The anti- 
 typical glory of man.—The light in its rise; or: 
 (1) The radiance of God and eternity ; (2) The 
 dawn of the world and time.—All things, etc., or 
 the Christian doctrine of the creation: (1) The 
 purification of the heathen doctrine (obviating 
 the eternity of matter); (3) The deepening of 
 the Jewish doctrine of the Shekinah (clearly 
 pronouncing the personal life of love in God, as 
 it enters into the world): (2) The glorification 
 of the sound doctrine of scientific investigation 
 (nan the final cause of things, the God-Man the 
 final cause of man) ; 
 rit respecting the derivation of the word from a 
 non-spiritual source (materialism).—The Chris- 
 tian features in all things: (1) The creaturely 
 instinct of dependence, as an impulse towards 
 the upholding Word; (2) The na/ural self-unfold- 
 ing instinct, as the impulse towards freedom 
 (the liberty of the children of God, Rom. viii.) ; 
 (8) The cosmical, world-forming instinct, as an 
 impulse towards unity; (4) The spiritual [onc] 
 instinct, as the impulse to rise into the service of 
 the Spirit.—The unity and the difference bet ween 
 life and light: (1) In the Son of God ; (2) Inthe 
 world; (8) Inman; (4) In the Christian life.— 
 The te 2 light of men; (1) In man (conscious- 
 
 ness); (2) For man; the works of God as the 
 signs Ae words of God (symbolism); (9) Re- 
 specting man; Christ the life of the life.—The 
 
 life and light, or truth and reality, inseparable: 
 1) Without reality truth becomes a shadow; (2) 
 Without truth reality becomes a lie.—The great 
 darkness which has spread over the bright world 
 of God: The darkness (1) of falsehood; (2) of 
 hatred; (8) of death.—The light in contest with 
 the darkness, or the progress of revelation in the 
 world of sinners: (1) The light shining in the 
 darkness (the shaded, colored light); (2) The 
 light breaking through the darkness.—The eter- 
 nal foundations of the advent of Christ.—The 
 divine Life of Christ, the mark of all life: (1) 
 The mark of the original glory of the world ; (2) 
 The mark of the deep corruption of the world; 
 (5) The mark of the great redemption and glori- 
 fication of the world.—The wisdom of the Apos- 
 tles and the wisdom of their time (or, of the an- 
 cient world).—Parallel passages: Gen. i.: Ps. 
 viii., xix. and civ.; Is. xl.; John xvii; Rom. 
 viii.; 1 Cor. xv.; Ephes. i.; Col. i.; 1 John 1. 
 eva ἃ», Xl. nO ἘΣ 
 Srarke:—God has revealed even His divine 
 constitution and the inmost secret of His nature. 
 —The Eternal Word is now become also ours. 
 Through this Word God speaks with us, and we 
 speak with God. The eternal Word speaks in 
 us, through us, to us, with us.—QuEsneL: The 
 knowledge of the Son of God must be the first 
 and the most excellent ; without it all knowledge 
 
 (4) The verdict of the Spi-. 
 
CHAP. I. 1-5. 
 
 68 
 
 is nothing —Nova Bisu. Tus: See how many 
 proofs of the divinity of our Jesus. He is God, 
 the eternal Word, trom eternity, in the beginning, 
 before all creatures, the Creator of all things, 
 the origin of all life, the source of ail light.—lf 
 the Word of God was in the beginning, it is cer- 
 lain, that He also will be in future to the end 
 
 (Lanae).- It is not said: the light was the life, 
 but: the life was the light. The life is the 
 
 source of the light, even in the kingdom of na- 
 ture, efc. That no true illumination takes 
 plac, except the man is brought back by rege- 
 neration from spiritual death to spiritual life 
 (Zeisius). Whose life Christ is, his light He is 
 also.—No other darkness can withstand the 
 light, but the darkness of man. 
 
 Moseeim: The person through whem God 
 spoke to men, did not first arise when the world 
 was made, but was already, that is, from eter- 
 nity —Krecur: This confessedly great mystery 
 of the manifestation of God in the flesh continues 
 as a standard at all times set up, under which all 
 gather, that are born of God, and which all that 
 are of the world pass by.—Lisco: From the 
 Word, as the light, proceeds all that is true and 
 good in mankind.—Geruacn, after AUGUSTINE: 
 Sin, not indeed consists, but manifests itself, in 
 coming of nothing, and bringing man to nothing 
 (eternal death).—Braune: Thought is clear 
 only in word: Ze came. This implies personality ; 
 the Personality, the Enlightener, came near to 
 the Jewish people; in reference to men in gene- 
 ral, it is said: He was.—Thus John, who lay on 
 the bosom of the Lord, as the Lord is eternally 
 with His Father, opens his view into the depths 
 of the life of Jesus Christ from the beginning, 
 till it rises into the heights of the same life in the 
 bosom of the Father. 
 
 Hxobpner: The mystery of the incarnation of 
 the Son of God: (1) The holiest, deepest of all 
 mysteries, in virtue of the person; (2) The most 
 beneficent of all; (9) The most certain of all.— 
 ScHLEIERMACHER: What is it which meets us 
 everywhere as truth, in all the utterances of the 
 human mind, in all investigations, in all holy 
 words of inspired men? Ever that which con- 
 tains a hint of the redemption which was to come 
 through Christ. 
 
 [Scuarr: Vers. 1,2. The transcendent glory of 
 Christ. 1. His eternity (against Arianism): ‘Jn 
 the beginning was the Word.” 2. His distinet per- 
 sonality (against Sabellianism): ‘*The Word was 
 with (in intimate personal intercommunion with) 
 God.” 3. His essential divinity (against Socin- 
 ianism and Rationalism): “And the Word was 
 God.” —The fundamental importance of the doc- 
 trine of Christ’s divinity: it is the corner-stone 
 of the Christian system, the anchor of hope. 
 Without it His passion and death have no force 
 against sin and Satan, and we are still lost. ] 
 
 [Burxirr: ‘Until we acknowledge the eternity 
 and divinity of Christ, as well as of God the Fa- 
 
 { 
 
 ἃ πα supernatural. 
 
 ther, we honor neither the Father nor the Son. 
 
 There is this difference between natural things 
 
 Natural things are first un- 
 derstood, and then believed; but supe:natural 
 mysteries must be first believed, and then will be 
 better understood.” (Pascal makes a similar 
 remark.) ‘If we will first set reason on work, 
 and believe no more than we can comprehend, 
 this will hinder faith: but if after we have as- 
 sented to gospel mysteries, we set reason on 
 work, this will help faith.’—Hunesrenpere: 
 “The Logos was God;” this is the magic formula 
 that drives away all doubt, anxiety and fear 
 from the Christian. If God be for us, who can 
 be against us?—Ryte: If Christ is so great, 
 how sinful must sin be from which He came to 
 save us? 
 
 Scuarr: Ver 3. The creation is the work of 
 the Father through the Son in the Holy Spirit. 
 This is intimated Gen. i. 1-3: God (the Father) 
 created... And the Spirit of God moved upon 
 the face of the waters. And God said (the Word). 
 —The Scripture doctrine of creation differs—1) 
 from Pantheism, which teaches an eternal world 
 and confounds God and the world; 2) from Dual- 
 ism, or the eternity of matter antagonistic to God 
 (Parseeism, Platonism, Gnosticism, Maniche- 
 ism); 8) from the emanation theory ; 4) from 
 Deism, which asserts the creation, but separates 
 it from the Creator; 5) from Materialisin, which 
 makes matter the mother of the spirit, and is 
 alike degrading to God and man.—Sin was not 
 made by God, but is a subsequeut corruption or 
 perversion of what was made good. Sin is no 
 essence, no creature, but something negative, a 
 false direction of the will.—Christ’s part in the 
 creation the basis of His redemption. Having 
 made man, He had the deepest interest in him 
 from the start. ] 
 
 [Scuarr: Vers. 4, 5. Christ, the source of all 
 true life and light.—Out of Christ there is but 
 death and darkness.—The antagonism of life and 
 death, and the antagonism of light and darkness 
 is not, 1) a metaphysical conflict (as in the 
 Gnostic and Dualistic systems), but, 2) a moral 
 conflict invulving personal freedom and respon- 
 sibility. It began in time and will end in time; 
 life and light will conquer the field and swallow 
 up death and darkness. 38. The antagonism cul- 
 minates in God and Satan, in Christ and Anti- 
 Christ, but goes on inevery man. 4. It should 
 fill us with holy grief, manly courage, and in- 
 tense earnestness. | 
 
 [On the whole section. Brnern: Vers. 1 and 
 2 refer to eternity, ver. 3 to creation, ver. 4 to 
 the state of innocence, ver. 5 to the fall.—Ryte: 
 Not a single word could be altered in the first 
 five verses of John without opening the door to 
 some leresy.—There are hidden depths in this 
 passage which nothing but the light of eteriity 
 will ever fully reveal.—P. S.] 
 
64 THE GOSPEL ACCORDING TO JOHN. 
 
 SECOND SECTION. 
 
 The personal Light, or Christ, in His pre-historical Presence in the World, especially 
 in His Old Testament Advent, testified by the Old Covenant as it is 
 represented by John the Baptist. 
 
 Vers. 6-18. 
 
 CONTENTS: 
 
 (1) THE REPRESENTATIVE OF THE COMING OF CHRIST, JOHN THE BAPTIST, VERS. 6-8. (2) THE comING 
 OF CURIST INTO THE WORLD, IN 115 GENERAL GROUNDWORK AND ITS HISTORICAL GENESIS, VER. 
 9, (3) THE RELATION OF CHRIST TO THE WORLD AND THH CONDUCT OF THE WORLD TOWARDS 
 HIM, OR THE GENERAL GROUNDWORK OF HIS ADVENT, VER. 10. (4) THE RELATION OF CHRIST 
 TO ISRAEL, AND ISRAEL’S CONDUCT TOWARDS HIM, OR THE IMPERFECT, SYMBOLICAL ADVENT, 
 ver. 11. (5) CHRIST’S GRADUAL BREAKING THROUGH IN THE WORLD IN THE CONTRAST OF THE 
 ELECT TO THE LESS SUSCEPTIBLE, EMBODIED—(a@) IN FAITH, AS THE BEGINNING OF THE REAL 
 ADVENT, VER. 12; (0) IN THE CONSECRATION OF BIRTH AND THE BEING BORN OF GOD; THE 
 DEVELOPMENT OF THE REAL ADVENT, VER. 13. 
 
 There was [became, arose]' a man sent? from God, whose name was John. 
 The same came for a [omit a] witness [testimony, εἰς μαρτυρίαν], to bear witness οἵ 
 the Light, that all mex through him might believe. He was not that [the] Light, 
 but was sent [came, Lange: he was] to bear witness of that [the] Light. Zhat was 
 the true Light, which lighteth every man, that cometh into the world. [The true 
 Light which lighteth (lighteneth, shineth upon) every man, was coming (ἦν ἐρχό- 
 10 μενον) into the world.]’ He [It] was in the world, and the world was made by 
 11 him [it], and the world knew him not [Lange: did not recognize it in him]. He 
 
 came unto his own [his own possessions or inheritance, τὰ ἔδια], and his own [his 
 12 own people, of ἔδεοι)" received him not. But as many as received him, to them 
 gave he power to become the sons [children, τέχνα] of God, even to them that 
 13 believe on [in] hisname: Which [Who] were born, not of blood [bloods, ἐξ aipd- 
 των], nor of the [natural] will of the flesh, nor of the [moral] will of man, but of God. 
 
 co CO ~1 Od 
 
 TEXTUAL AND GRAM MATICAL. 
 
 1 Ver. 6. [The Greek here is ἐγ έν ετοὸ (became), which differs from ἣ ν (was), ver.1, as the German ward (or geworden) 
 does from war, but it cannot be we'l rendered in English. It is the antithesis between temporal or created existence which 
 fias a beeinning, and impiies previous non-existence, and eternal or un sreated existence, which has neither beginning nor 
 and. The same distinction—Jolin viii. 53: πρὶν ᾿Αβραὰμ γενέσθαι, ἐγώ εἰμ ι.--Ρ. §.] 
 
 2 Ver. ὁ. [ἀπεσταλμένος docs not belong to ἐγένετο-- ἀπεστάλη (Chrysostom, Hom. VI. p. 42, and Hengstenberg), but to 
 ἄνθρωπος.---Ῥ. ~.] : 
 
 3 Ver. 9. [So Lange. Ewald somewhat differently: Ja das wahrhafiive Licht, welches jeden Menschen erleuchtet, kam 
 stets in die Welt. Others translate: that was the true Light which, coming into the world, lighteth every man. ἐρχόμενον may 
 be connected with ἄνθρωπον (Vulg: hominem venientem, Luth , ἘΝ. V.), or better, with ἣν (Lange, Ewald). See the Exeq. 
 Nores. In the latter case acomma should be made after ἄνθρωπον, as is done by Tischendorf, cighth ed —P. 8.] 
 
 4 Ver. 10. [δι᾿ αὐτοῦ. Cod. εἰ * reads δι᾿ αὐτόν, probably an error of the copyist.—P. &.] 
 
 5 Ver. 11. |The E. V. obliterates the distinction between the neutral τὰ ἴδια, das Seine, his own things, possessions, 
 inheritance, and the masculine oi tdcoe die Srinen, his own people, servants, suljects.—P. 8.] 
 
 : 6 Vor. 13. The difficulty of the passage has occasioned the omission of οὐδὲ ἐκ θελ. σαρκ. ἴῃ Cod. E and others; and of 
 οὐδὲ ἐκ Ged. ἀνθρ in Cod. B.and others. Others, as Augustine, have transposed the clauses. [See Tischend. Oct. VIII. p.743.] 
 . 
 
 appearance of John in this place is striking, and 
 
 EXEGETICAL AND CRITICAL. has been variously interpreted (see Meyer).* 
 In the introduction of the Baptist in this pas- 
 
 Ver. 6. There wasaman.—’Eyévero [fiebat], 
 arose, came into being; not ἣν [erat], was, abso- Bape, John ἐπ 28: ἀπεσταλμεκος εἰμὲ ἔμπροσθεν ret I 
 Heanie apc ed ἢ prefer the usual connection of ἀπεσταλμένος With ἄνθρωπος. 
 
 lutely [comp. viii. 58, Greek. The Logos was)" )', 
 from eternity, Abraham and John began to bein * [The Baptist is mentioned in the Prologne ἰδ confirm the 
 ime.—P. S. |—Chrysostom: ἐγένετο ἀπεσταλμένος. reality of the uistorical appearance ὁ Christ: Briickner; as 
 ne: 5 Ὲ Ba a y t - ae os 7 st Ay his | 2 brilliant exception from the terrible darkness spoken’ of 
 The life of John, so to speak, was Ost IM NS | yop 5: Ewald; to explain the rejection of Christ by His own 
 mission (see ver. 23; comp. ΤΕ ΣΙ: 8) .* The people, vers. 10,11: Meyer; to introduce the historic mani- 
 ae festation of the Word: Alford. 16 is mentioned rather as 
 * (Tengstenberg adopts the construction of Chrysostom, | the personal representative of the whole O. T. revelation in 
 which would have been more naturally expressed by ameo- | whom the law and the promise, Moses and Isaiah, were united 
 TaAn, and defends it by referring to Mal. iii. 1, 23: “' Lo, Jam} and pointed directly to Christ. See Lange in the text— 
 
 sending my messenger,” εἰσ, compared with the words of the | P, 5.] 
 
CHAP. I. 6-18. 
 
 sage we see a representation of the whole pro- 
 phetic testimony concerning Christ in concen- 
 trated, personal form, after the manner of this 
 Gospel. The Bapiist was the final recapitulation 
 of all prophetic voices concerning Christ. 
 Old Testament had two sides—a hidden and a 
 visible. The hidden side was the rise of the 
 genealogical life of Christ itself, His Christologi- 
 
 cal advent; the visible side was the prophetic | 
 
 testimony concerning this advent. And as the 
 verbal prophecy anticipated the real prophecy, 
 in the nature of the ease, so the fulfilment of the 
 verbal propheey in John preceded the fulfilment 
 of the real prophecy in Christ. John therefore 
 here stands in the right place, the auroral ra- 
 diance of the essential. Light; the great witness 
 of the advent of Christ; the forerunner. 
 
 [Whose name (was) John, @. 6., Jehovah is 
 merciful, from the Hebrew par for JIT, Twév- 
 νης : comp. the Greek Oeddw0¢. This significant 
 name was given to the forerunner of our Saviour 
 by divine direction, Luke i. 15. The evangelist 
 laid stress on his own name, and saw in it a sym- 
 bol of his relation to Christ as the disciple 
 ‘“‘whom Jesus loved,” xx. 2; xxi. 20. Comp. 
 Lampe and Hengstenberg.—P. 5. ]. 
 
 Ver. 7. The same came foi witness.— 
 Testimony: stronger here than preacuing; 
 stronger even than prophecy, as hitherto exist- 
 ing. Jolhn appeared first as ἃ preacher, a 
 preacher of repentance. But the preacher showed 
 himself at the same time,a prophet, announcing 
 under divine impulse the approach of the Mes- 
 sianic kingdom. And then, in the miraculous 
 manifestation at the baptism of Jesus, through 
 the testimony of God, he became a witness of the 
 person of Jesus of Nazareth, that He is the Mes- 
 siah; so to speak, an apostle before the aposto- 
 late. “As a propiet who, by divine commissin, 
 pointed to the Messiah, he completed the Old 
 Testament prophecy in testimony. And for this 
 testimony he was come. His mission rose into 
 the office of forerunner. And even his martyr- 
 dom in the strict sense is in keeping. He sealed 
 his preparatory preaching of repentance with 
 his death (see ver. 35 
 
 That [iva, the aim of John’s testimony] all 
 men through him might believe.—Througi 
 John, not throughthe Light (Grotius), or through 
 Christ (Mwald):” Meyer.* In the divine purpose 
 John was to lead over the faith of Israel to 
 Christ.| This Christ also signifies chap. v. 33 
 
 where he calls John ‘the burning and shining 
 light,” or candle rather, λύχνος, not φῶς.---Ρ. S. | 
 Through the unbelief of the Jews this gracious 
 design failed; though in the truly devout, first 
 of all in the noblest of John’s own disciples (ver. 
 35 sqq.) it was fulfilled; through them in all be- 
 lievers. 
 
 Ver. 8. He was not the light.—[7v is em- 
 phatic and contrasted with μαρτυρήσῃ. The 
 article before φῶς is likewise emphatic, the 
 Light of the world, the Light of lights, comp. ὁ 
 
 * [In the fifth edition of Meyer the reference to Ewald is 
 omitted. In his Commentary, Ewald translates δι αὐτοῦ 
 durch thn, without explaining whether ¢hn is meant of John 
 or of Christ.—P. 8.] 
 
 + (Ryle: “ One of those texts which show the immense im- 
 portance of the ministerial office. through which the Holy 
 Epirit is pleased to produce faith in man’s heart.—P. 8.] 
 
 The | 
 
 65 
 
 προφήτης 1.29; ὁ ἄρτος, vi. 82 ff.—P. 5.7 This 
 is certainly not said merely with reference to the 
 unbelieving disciples of John.* But in the wider 
 seuse the nation itself was an unbelieving disci- 
 ple of John, contenting itself with the brightness 
 of the Baptist, instead of going through him te 
 the true Light itself, ch. v. 85. So far, therefore, 
 as itis implied that many, even the leaders, made 
 the Baptist rather a hindrance than a help to 
 faith, the words are written even against the 
 disciples of John. 
 
 But (he was).—De Wette takes the ἀλλ᾽ ἵνα, 
 but in order to, imperatively; Liicke supplies ἦν, 
 was; Meyer,.7A0ev, came. Since the preceding 
 verse strongly pronounces that the whole pro- 
 phetic existence of John was intended to 
 rise into a testimony for the Messiah, we give 
 Liicke the preference: ‘ He was, that he might 
 bear witness.” [So also Alford and Godet. 
 Baiimlein supplies ἐγένετο, . γίνεται, ‘‘or the 
 like;” which is not’ so strong. I prefer with 
 Meyer to supply ἦλθε from ver. 7, since the 
 phrase, εἶναι, iva instead of εἷναι εἰς τό is quite un- 
 usual.—P. 8. 
 
 Ver. Ὁ. The true Light—was coming [ἢν 
 TO φῶς TO GAnULVOV—EpyYopEevorv|.—Va- 
 rious interpretations: (1) He (the Logos) or it 
 (the Light) was the true Light; so the older ex- 
 positors and Luther [E. V., which supplies τοῦ- 
 To before ἦν, that was the true light.—P.S.] But 
 τὸ φῶς TO ἀληϑινόν must be subject, not 
 
 | predicate; for in ver. 8 John was the subject. 
 
 [So also Meyer.] (2) "Epydmevov εἰς τὸν 
 κόσμον (coming into the world) is connected with 
 πάντα ἄνϑρωπον (every man), not with ἦν (was) ; 
 Origen [Syr., Kuseb., Chrys., Cyril, Vulg., Aug. | 
 and most of the ancients, Luther,7 Calvin [ E. V.], 
 ete., H6lemann, Meyer.{ [This would make either 
 ἀνϑρωπον or épyou. superfluous. ] Meyer observes 
 that it could not be connected with ἦν ; for the 
 Logos was already in the world when John ap- 
 peared. But the Evangelist here evidently goes 
 back to the entire relation of Christ to mankind, 
 especially goes back to ver. 4. He had before 
 
 * [Meyer denies the reference to the disciples of John en- 
 irely. Godet, on the contrary, defends it, and justly so, in 
 »w of i. 20: iii 25; and in view of the Gnostic sect of the 
 Disciples of John in the second century, who held that John 
 the Baptist was the true Messiah. (Clementis Rom. Recogni- 
 tiones 1. I. ο. 54 and 60. Comp. the articles of, Petermann, 
 Mndier and Zavier, in Herzog’s Encyclop. Vols. 1X. p. 318 
 and XVIII. p. 341.) Only we must not suppose either that 
 John wrote expressly, or exclusively against this error. See 
 Dr. Lang? aboye.—P. 8.] 
 
 + [In the first ed. Luther translated: “Das war ein wahr- 
 h <flig Licht, welches alle Menschen erleuchtet durch seine Zu- 
 kunft in die Welt,” te. “which, coming into the world, 
 lighteneth all men.” In the later editions he followed the 
 Vulgate.—P. 8. 
 
 {| Meyer, however, lays the emphasis on ἣν, aderat, which 
 is put first, and translates: “Vorhanden war das Licht das 
 wahrhaftiue, welches erleuchtet jeden Menschen, der in die Welt 
 kommt,” the true ight was in existence, etc. But there is no 
 good reason why ἣν should be emphasized rather than ἀληθι- 
 vov, and then ἐν τῷ κόσμῳ Hv, ver. 10, would be a repetition 
 of ver. 9. The old usual interpretation is preferable to Mey- 
 er’s, but both are to be rejected, because the phrase to come 
 
 into the world for to be born, though Rabbinical (N35 ΞΕ 
 
 2 ¥ 
 p>iy73—all men), is not Scriptural, as applied to common 
 in ἜΝ 
 
 men, but is reserved exclusively for the Messiah with the im- 
 plied sense of pra-existence, iii. 19, 3°; vi. 14; xi. 27; xii. 
 46; aviii. 37. Bengel: “Apud Hebrexos frequens est peri- 
 phrasis hominis, Ὁ} NOV VENIENS IN MUNDUM, sed in 
 
 NV. 1. et precipue in hoc libro id de solo Christo dicitur, sublime 
 significatu. ERAv enim, ante etiam, quam VENIRET.”-—P.S.] | 
 
66 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 spoken of the witness of the advent of Christ— |} 
 now he depicts the advent itsclf. This is divided | 
 into two parts: (1) The relation of the coming: 
 Logos to man in general; (2) His relation to 15-᾿ 
 rael. Jlence we interpret: He was (from the 
 beginning and in conilict with the darkness, 
 ver. 5) coming, was on His advent to mankind. | 
 Therefore not (a) was come [ἦν ἐρχόμενον---ἐλ- 
 ϑόν] : Schottgen, ete.; (6) just came (when John 
 appeared): De Wette, Liicke [Alford]; (6) fu- 
 ture: was on the point of coming [venturum erat] : 
 Tholuck ; or (4) was destined to come: Luthardt ; 
 desired to come: Ewald ;* nor (6) was coming 
 then, in the time before His baptism : Hilgenfeld, 
 who even here would mix Valentinian Gnosis 
 into the anti-Gnostic Gospel ;—but in a purely 
 historical sense [--ὖλϑε, cam], instead of the 
 imperfect: Bengel, Bleek, Késtlin [Hengsten- 
 berg, with reference to Mal. iii. 1]; and with 
 
 g, 
 the peculiar Johannean significance: He was 
 continually coming, continuaily on his way.f 
 Ifence the participial form. The essence of this 
 universal advent is to be recognized in the fact, 
 that the Logos shines in every man in his reli- 
 gious and moral nature and experience, as the 
 λόγος σπερματικός. That the expression ‘‘every 
 man’’ needed not the addition: that cometh into 
 the world, is evident. And the phrase: ‘‘to 
 come into the world,” is not used of the natural | 
 birth of an ordinary man, but is reserved for | 
 Christ. 
 
 [Which lighteth (enlightens, illumin- 
 ates) every man—é φωτίζει πάντα ἂν- 
 0po7ov.—Vhere is much force in the singular. 
 Quisquis illuminatur, ab hae luce illuminatur (Ben- | 
 gel). Different interpretaticns: 1. The light of 
 reason and intelligence (Cyril of Alex.). Better: 
 Both the intellectual and moral light (reason 
 and conscience) given to all men, as distinct 
 from the spiritual light of saving grace given to 
 believers. The former is the basis of the latter. 
 
 7 
 
 2. The inward spiritual light given to all) 
 (Quakers). 8. The light of grace given to be- 
 
 lievers only, or to every one to whom Christ was 
 preached (Crosby). 4. Intellectual and spiritual 
 light sufficient for the salvation of Jews and 
 Gentiles, though the majority are so blinded by 
 sin as not to see Him. ‘Christ enlightens all as 
 far as in Him lies” (Chrysostom, //om. VIIL.). 
 Christ gives sufficient light to every man to leave | 
 him without excuse, but not sufficient to save 
 (Arrowsmith, Ryle).—Comp. III. 19: ‘light is 
 come into the world;” xii. 46: “Iam comea 
 light into the world;” vi. 14: ‘‘that prophet that 
 should come into the world;” xviii. 87.—P. 5.1 
 
 The true [veritable, genuine] Light [τὸ 
 
 * [In his Commentary Ewald explains somewhat differently. 
 He connects ver. 9 with ver. 4: es kam damals inmer tu die 
 Welt, it was at that time always coming into the world, so 
 that every mortal, if he would, might have been guided by 
 the light.—P. 8.] 
 
 { (Keim: “er warin stetem Kommen in die Welt.” Simi- 
 larly Ewald, see preceding foot-note. ἣν ἐρχόμενον is stronger 
 than ἦν, and implies a continued action, like the English, was 
 coming, as distinct from came. Comp. ἣν βαπτίζων, ver. 28. 
 Ilengstenberg accounts for this circumlocution of the simpler 
 imperf. by the emphasis laid on ἐρχόμενος as aterm of the | 
 Messiah; comp. Matth. iii. 11: ὃ ὀπίσω μου ἐρχόμενος ; Xi. 3; 
 John i. 15, 27, 30.~—P.8.] 
 
 (Comp. the lines of Géthe: 
 
 “Wir nicht das Auge sonnenhaft, 
 Wie kinnten wir das Licht erblicken 2 
 Lebt? nicht in uns des Gattes eigne Kraft, 
 
 ‘five times in the N. T. 
 
 ΠῚ . . 
 in mankind (Baumgarten-Crusius). 
 
 or inheritance {τὰ ἴδια, comp. Xvi. 
 
 So ee eee 
 φῶς τὸ ἀληϑιεν ὀν].--- ΤΠ real, essential Light 
 in distinction from the outward, cosmical light, 
 which, nevertheless, is His token and symbol. 
 (See Milton’s Paradise Lost: the greeting to the 
 light. Comp. chap. viii. 12; ix. 6.) 
 
 [There is a nice difference between ἀληθής 
 (wukr), true in opposition to false, and ἀληθινός 
 (wahrhaftig), true in opposition to borrowed or 
 
 imitated. This difference is obliterated in the 
 i. V. The one expresses the harmony be- 
 
 tween thought and reality, word and fact; the 
 other implies a contrast between the perfect ori- 
 ginal and a copy more or less imperfect. ’AAy- 
 θινός is a favorite term with Plato and John to 
 signify that which is genuine, archetypal, origi- 
 nal, true to the idea. It occurs eight times inthe 
 Gospel, ten times in the Apocalypse, three times 
 in the first Epistle of John, but elsewhere only 
 In this passage it stands 
 in contrast not so much to the cosmical light 
 (Dr. Lange), as to the borrowed intellectual and 
 moral light of the Baptist and other human 
 teachers; comp. v. 85; Matth. v. 14, where be- 
 levers generally as members of Christ are called 
 tiie Jight of the world. It is Zumen illwminans, as 
 distinct from the lumen illuminatum.—P. 8. | 
 
 Ver. 10. It was in the world.—Not pluper- 
 fect (Herder [Tholuck, Olsh.]); nor ‘in the 
 person of Jesus, when John was testifying” 
 (Meyer); but referring to His infinite presence 
 The repeti- 
 tions of the idea of the world (κ ό σ moc) are to be 
 distinguished thus: In the first case the word 
 
 /combines the material and the moral world in 
 
 one; in the second, it means the material or vi- 
 sible world alone, up to the roots of its moral 
 conduct; in the third, the moral world alone, 
 but considered as resting upon and representing 
 the visible. Meyer well says: (1) The world 
 might have known Him (constitutional affinity) ; 
 
 (2) it shou’d have known Him (according to His 
 claim). [Comp. Rom. i. 19 ff., where Paul fully 
 
 proves the guilt of Gentiles and Jews in reject- 
 ing the light of nature and the preparatory reve- 
 lation of the O. T.—P. 8.] 
 
 Knew him net.—The whole verse strictly 
 reads: ‘/¢ was in the world, and the world was 
 made by τὲ [or Him, δι αὖ τοῦ], and the world 
 knew Him (αὐτόν) not.” The change of gender is 
 highly significant. In the light of the world, the 
 world should have known the personal founder of 
 the world, the Logos. The gradation in the 
 three clauses is also expressed by the repetition 
 of ‘‘and.” The world of heathenism knew not 
 the light, still less Him, the personal character of 
 the light. It took the divine for something iper- 
 sonal, and sought to heal the wrong by fragmentary 
 personifications, its gods [the altar at Athens ‘to 
 the unknown God,” Acts xvii. 28.—P. 8.] 
 
 Ver. 11. He came unto his own house 
 325) Six. 
 27].—Here the discourse is no longer of the uni- 
 versal advent of Christ in the world (Corn. a La~ 
 pide, Kuinoel, efe.);* but of the theocratic advent 
 
 * [There is no Scripture proof that ἴδια (vtz., δώματα, οἰκή- 
 para) means the world, and ἴδιοι mankind in general; both 
 | expressions refer to Israel as the peculiar people of God, ἴδια 
 τὸ the nation asa whole, ἴδιοι to the individuals. Gecrge 
 | Campbell (on the Gospels) Alford and Barnes would under- 
 stand ra ἴδια of Palestine or Judea, and ot ἴδιοι of its inhabi- 
 
 Wie kiinnt’ uns Gottliches entzicken ?”—P. 8.] 
 
 tants.—P.8.] 
 
CHAP. 
 
 I. 6-13. 67 
 
 in Israel (Erasmus, Calvin, e¢c., Liicke, Meyer) ; 
 yet of this advent considered as intended for 
 mankind. Israel is God’s own people in the spe- 
 cial sense, Ex. xix.5; Deut. vii.6; Sirach xxiv. 
 7 ff. ‘It is not, however, the historical New Tes- 
 tament coming of Christ in Israel, which is here 
 spoken of. The expression 116 came, as denoting 
 the historical moving of the Logos in the history 
 of the world, determines us against the more ge- 
 neral conception of the ‘‘own.” Yet it must be 
 kept well in mind, that in John particularly Is- 
 rael stands not for itself alone, but as the medium 
 for the entrance of Christ into the whole world. 
 See chap. x. 16. 
 
 And his own people [οἱ idcoz, comp. xiii. 
 1]—i. e., the Jews. See 15. vi.; Matth. xiii; 
 Jolin xii. 41; Acts vii.; xxviii. 25; Rom. ix. 
 [The transfer of the relation of Jehovah to Israel 
 
 as His peculiar people upon Christ, implies that, | 
 
 in the view of John, Christ was the Jehovah of 
 the Old dispensation; comp. xii. 41; viii. 56.— 
 5.) 
 
 [Received him not—oi παρέλαβον, 
 stronger than οὐκ ἔγνω, which is said of the 
 world in general, ver. 10. The fact that the 
 Jews were the peculiar inheritance of Jehovah, 
 doubled their guilt in rejecting the Messiah. 
 Comp. the οὐκ ἡϑελήσατε, Matth. xxili. 37; 
 also Isa. i. 3; Rom. x. 21; 
 The negative expression here, as ver. 10 and 
 ver. 5, reveals a holy grief on the part of John.* 
 Remember the tears of pity which the Saviour 
 shed over unbelieving Jerusalem —P. S. ] 
 
 Ver. 12. But as many as received him— 
 [ὅσοι, whosoever, whatsoever persons, denotes 
 the universality of Christ’s benefit without dis- 
 tinction of race, nationality or condition.—P. S. | 
 No contradiction of the preceding words. His 
 own, His people, as a whole, received Him not, 
 but individuals. See Gal. ili. andiy. The an- 
 tithesis: ob παρέλαβον and ἔλαβον should 
 be observed. The Jews should παραλαμβάνειν, 
 take Him in addition to the Old Testament, re- 
 ceive Him in pursuance of the true traditions. 
 This they did not. Thus others’ receiving 
 
 Him became the absolute λαμβάνειν, contrary | 
 
 to the outward, false tradition. λΛαμβάνειν 
 in John and Paul is a strong word, denoting the 
 moral act of faith, comp. Rom. vy. 11. 
 
 To them gave he power.—Opposed to the 
 descent from Abraham and the relative sonship 
 with God, of which the Jews boasted, John viii. 
 *Efovoia is neither merely [the possibility (De 
 Wette, Tholuck), nor the ability (Briickner, Heng., 
 Godet),+ nor] the dignity or advantage, (Eras- 
 
 * [fomcthing of this feeling of sadness, in view of the in- 
 gratitude of the world to Christ, pervades the hymn of the 
 noble Novatis : 
 
 Wenn alle untreu werden, 
 So bleib ich Der doch treu,” 
 
 especially the second stanza: 
 
 I could weep night and morning 
 That Thou hast died, and yet 
 So few will heed Thy warning, 
 So many Thee forget. 
 O loving and true-hearted, 
 How much for us didst Thou! 
 Yet is Thy fame departed, 
 And none regards it now.—P. 5.7 
 
 + [Godet translates: “elle (la Parole) les a mis en position de 
 devenir enfants de Dieu,’ and explains ἐξουσία to mean es- 
 sentially the same with the Pauline vio@ecia, the filial rela- 
 
 and John xii. 87. | 
 
 mus, efc.), nor the right, or privilege (Meyer),* 
 but the real power, the spiritual faculty (Liicke), 
 and, at the same time, the real title. Sonship 
 with God was growing, in its formation-state, in 
 the Old Testament; there were only incipent 
 sons of God, Gal. iv. 1, but there were such 
 really, and progressively, according to the ad- 
 vancing inwardness and depth of the Old Testa- 
 ment faith. This sonship with God, too, is con- 
 nected indeed with a semen arcanuin electorum et 
 spiritualium (contrary to Meyer, see ver. 9); but 
 this must be understood neither in a Gnostic 
 sense, nor in a Hegelian, but in a Johaunean, 
 John iii. 21. This incipient regeneration is also 
 most certainly ethical, but not merely ethical; it 
 is also substantial, though the antithesis between 
 the eternal μονογενής and the regenerate τέκνα 
 veov by all means remains perfect, even after the 
 advance of the latter to υἱοὶ ϑεοῦ. The distinc- 
 tions: ethical theogony in John (according to 
 Hase), legal adoption in Paul; viotecia first ap- 
 | pearing in the kingdom of the Messiah in the 
 Synoptists (Meyer), are of little use; unless it 
 may be said that John emphasizes the ideal beget- 
 | ting, Paul the historical new creation. The Messi- 
 anic kingdom begins with the children of God, 
 πο they with it. [To become—yevéclas.— 
 | Christ ἐς the eternal, only begotten Son of God 
 by nature; men decome children of God by rege- 
 neration or a celestial birth; comp. iii. 8; 1 John 
 ili. 9; Gal. iti. 26; 1 Pet. i. 28. Alford thinks 
 that τέκνα ϑεοῦ is ἃ more comprehensive expres- 
 sion than υἱοὶ τ. ϑ.., as it involves the whole gene- 
 ration and process of our spiritual life and our 
 likeness to God (1 John y. 5-7), while the other 
 brings out rather our adoption and hope οὗ in- 
 heritance (Rom. viii. 14 ff.)—P. 5.1 
 
 To them that believe in his name.— 
 [Πιστεύουσιν, not πιστεύσασιν ; faith being a 
 continued act and habit of the children of God. 
 Mark also the distinction between believing 
 Christ, that He is, and believing 7m Christ, in 
 His name, His revealed being, in His person, εἰς 
 τὸ ὄνομα; the former is purely intellectual and 
 historical, the latter is moral and implies trust in 
 and appropriation of Christ as our Saviour. The 
 same difference holds with regard to the existence 
 of God, comp. James ii. 19: καὶ τὰ δαιμόνια πισ- 
 Tevovoww.—P. S ]—Not ‘‘eetiological” [quippe qui 
 | credunt, Meyer], but ‘‘explicative ;” for faith is 
 not the cause of the gift of Christ, but the organ, 
 causa instrumentalis [the subjective condition]. 
 The clause describes λαμβάνειν. Faith in the 
 name of the Logos [εἰς τὸ ὄνομα avror] is 
 faith in Christ, more definitely, in His name 
 (Acts 11. 86; 111. 16; iv. 12); and this definite- 
 ness of faith, in the evangelical acknowledgment 
 |of the personal truth in Christ, makes it saving, 
 makes it the medium of the saving power of 
 Christ, because the name of Christ denotes the 
 concentrated expression of His nature in His 
 
 tion to which man is restored by faith, yet not iden.ical with 
 regeneration, but a condition to it. ‘ Car Dieu ne peut com- 
 muniquer sa propre vie par le πνεῦμα qw aun homme avec qui 
 il est reconcilié. ... Mais une foie que V adoption a eu lieu, la 
 regeneration doit suivre ... et c'est la le second privilege, re- 
 sultant du premier, que saint Jean exprime dans ces mots: 
 ‘Devenir enfants de Dieu.” But the second is rather expla- 
 natory of the first (efovo’a).—P. 8.] 
 
 * (In the fifth ed. Meyer explains: er erméichtigte sie, he em. 
 powered them. Comp. y. 27; xvii. 2.—P. §.] 
 
68 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 gospel, in which truth and personal fact are one.* 
 So the name of God is to be understood: the re- 
 velation of God as a personal introduction of 
 Himself to us. So the devout of the old covenant 
 believed in the name of the Logos, in the essen- 
 tial contents and subject of the Messianic pro- 
 mises, chap. ii. 23; ili. 18, οἶα. 
 
 Ver, 13. Who were born, not of bloods. 
 —It is confusing to ask whether οὗ refers to τέκνα 
 ϑεοῦ or πιστεύοντες. The subject is in both cases 
 the same. It is the πιστεύοντες in the historical 
 sense who are spoken of. The Evangelist intro- 
 duces the antithesis of the natural generation and 
 regeneration, yet regarding the natural genera- 
 tion itself as advanced from the purely physical 
 to the religiously consecrated theocratic genera- 
 tion. He first states the antithesis in general: 
 οὐκ ἐὲ αἱμάτων, not of bloods. Augustine 
 explains the plural from the twofold sex of man 
 and woman; { Hélemann refers it to the succes- 
 sive begettings of the theocratic genealogy ; 
 Meyer finds that the plural is the same as the 
 singular. We find in the plural a premonition 
 of an ethical distinction of αἵματα. In ethical 
 matters αἷμα and gia are not one and the same. 
 And this the succeeding climax proceeds to say. 
 According to Augustine [Theophyl., Schott, Ols- 
 hausen ] and others, θέλημα σαρκός denotes woman 
 in distinction from man (ἀνδρός). [This would 
 require rather the disjunctive obre—oore, neither — 
 nor, than the adjunctive oidé—ovdé, nor—nor yet ; 
 besides flesh is never used synonymously with 
 woman.—P. 5.1} Mosheim distinguishes native 
 Jews and proselytes; others, natural children 
 and adopted (Starke) ;§ Liicke takes ἀνήρ as no 
 more than dvdpwroc;** Meyer regards the sen- 
 tence as a rhetorical progress to greater definite- 
 ness: the term σαρκός referring to the sexual in- 
 stinct, ἀνδρός to the procreative will of the man.7+ 
 If this distinction be followed up, we must come 
 involuntarily upon the track of the true interpre- 
 tation. The common sensual desire knows no- 
 thing of procreative will, yet it doubtless has its 
 ϑέλημα. Baumgarten-Crusius, therefore, rightly 
 
 *[Arrowsmith, quoted by Ryle: “The word ‘name’ in 
 the Scripture is often put for person. The receivers of Christ 
 are said to believe on His name, because the direct object of 
 their faith is the person of Christ. It is not the believing 
 that Christ died for all, or for me, or for the elect, or any such 
 proposition, that saveth. It is believing on Christ. The 
 ‘person, or name of Christ, is the object of faith.”—P. Ὁ. 
 
 + (So Meyer, constructio κατὰ σύνεσιν, as in 2 John 1; Phi- 
 lem. 10; Gal. iv. 19. But Lange is right.—P. 8.] 
 
 { [Ex sanguinibus enim homines nascuntur maris et feni- 
 nx?” Tract. 11.314. Ewald translates the plural aus Blut und 
 Blut, and explains: durch blosse Misschung von Zeugungs- 
 stoffen. Wordsworth: human commixtures.—P. £.] 
 
 ¢[The plural usage of αἷμα in the sense of this passage 
 occurs only in Euripides, Jon 705: ἄλλων τραφεὶς ἀφ᾽ αἱμά- 
 τῶν, but often in the sense of murder, in the classics and in 
 the LXX. See quotations in Meyer.—P. 8.] 
 
 || [Augustine, Jz Joh. Tract. 11. 314, quotes Gen. ii. 22 and 
 Eph. v. 28, 29 to show that caro may be used for wxor ; bur 
 these passages (as also Jude 7) are not to the point. Flesh 
 here means human nature, male and female. ‘ What is born 
 of the flesh is flesh,” iii. 6.—P. S.] 
 
 { [So Albert’ Barnes; “adopted by a pious man.” Without 
 a shadow of proof. Ryle and Crosby refer “flesh” to man’s 
 own, and “man” to any foreign human agency. But this 
 could have been much more clearly expressed.—?’. 8. ] 
 
 ** {So also Alford, who quotes, with Liicke, the Homeric 
 πατὴρ ἀνδρῶν τε θεῶν τε. But Meyer denies that ἀνήρ is ever 
 
 generalized into ἄνθρωπος. least of all here where the act of | 
 
 generation is spoken of.—P. 8, | 
 
 +} [Similarly Godt : The will of the flesh is la volonté domi- 
 née par 0 imagination sensuelle, the will of man la volonté plus 
 independante de la nature, la resolution virile.—P. 8.] 
 
 asserts that the progress is from the sensual to 
 the most noble;* and we see here a progress 
 from the sensual begettings of the heathen world 
 to the theocratically consecrated begettings, 
 which introduce a sacred theocratic genealogy 
 (see Lange’s Leben Jesu 111. 558, and Posit. Dogm. 
 pp. 514, 532). In this passage is reflected the 
 Scripture doctrine of hereditary blessing. Of 
 course the Evangelist tells us also that the conse- 
 erated births may indeed exhibit an approach to 
 regeneration, and be the instrument of it, but 
 that they are not able to effect it, and that rege- 
 neration, as a heavenly generation, forms a coun- 
 terpart to the earthly. 
 
 [The difference between αἵματα, σάρξ and ἀνήρ 
 is not very clear, but the conjunction ovdé—ovdé 
 (nor—nor yet), as distinet from οὔτε---οὔτε (neither 
 —nor, comp. Winer, p. 454 f., 7th ed.), indicates a 
 rising climax from the general (αἵματα) to the 
 particular, and here again from the lower and 
 physical agency (σάρξ) to the higher and moral 
 (avjp), although θέλημα is ascribed to both. In 
 Matth. xvi. 17; 1 Cor. xv. 50; Eph. vi. 12; Gal. 
 i. 16, flesh and blood together signify human na- 
 ture in its weakness. In John iii. 6 we have the 
 same contrast between the natural birth from the 
 flesh, and the supernatural birth from the Spirit. 
 The threefold denial of all human agency in re- 
 generation gives emphasis fo the affirmation of 
 the divine agency. which is expressed by but of 
 God, ἀλλ᾽ ἐκ Ueov. This does not exclude 
 mediate instrumentalities, through which, ordi- 
 narily, men are regenerated and converted. The 
 affirmation may be analyzed so as to correspond 
 to the three members of the negation: 1) not of 
 blood, but of the seed of God (1 John iii. 9), which 
 is the word of God (1 Pet. i. 28: ἀναγεννημένοι 
 
 . διὰ λόγου ζῶντος θεοῦ : James 1. 18: ἀπεκίη- 
 σεν ἡμᾶς λόγῳ ἀληθείας); 2) nor of the will of the flesh, 
 but of the Spirit (John 111. 6: γεγεννημένον ex τοῦ 
 πνεύματος)" 3) nor yet of the will of man, but of the 
 will of God (James i. 18: βονληθεὶς ἀπεκύησεν ἡμᾶς 
 ὁ θεός; Eph. i. 5: κατὰ τὴν εὐδοκίαν τοῦ ϑελήματος 
 αὐτοῦ). Bengel analyzes differently: 1) ex calesti 
 Patre; 2) ex amore divino; 3) ex Spiritu saneto, 
 Grace does not descend through the channel of 
 nature in any form, but a new creative act of 
 God is necessary in every regeneration. Barnes, 
 in his notes on ver. 15, confounds regeneration 
 with conversion. Regeneration is an act of God, 
 and may take place in infancy (think of John the 
 Baptist leaping in the mother’s womb); conver- 
 sion or change of mind (μετάνοια) is the act of 
 man, by which, under the influence of the Holy 
 Spirit, he turns, in conscious repentance and faith, 
 from sin and Satan to God.—P. 8. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The fact that a man (John) was designated 
 the messenger of God even, so to speak, in his 
 origin, Luke i. 15 and 44, announced the coming 
 of another, in whom no issue between birth and 
 new birth should exist. Yet the distinction is as 
 clear as the connection. John, as man, became 
 the messenger of God; the Logos, as messenger 
 of God, John iii. 81; 1 Cor. xv. 25, became man. 
 
 * [Nature (αἵματα), desire (σάρξ), will (ἀνήρ). Rut tho 
 difficulty is that θήλημα is used in the second as well as the 
 third clause.—P. 5.1 ; 
 
 J 
 ᾿ 
 
CHAP. I. 6-18. 
 
 69 
 
 In John and Mary appear the two summits of the 
 Old Testament spirit, the highest aspiration of 
 buman nature in the train of the Spirit of God ; 
 in Mary the summit of fervent, humble, receptive 
 piety ; in John the summit of energetic, prophe- 
 tic piety in the official service of the law. Yet 
 in them the higher spirit works from below up- 
 ward under the drawing from above. In Christ 
 the divine is before, and in Him the nisus is from 
 above downward under the drawing of the hu- 
 man longing, the need of life and salvation be- 
 low. ‘The Baptist is strongly conscious of this 
 distinction, Matth. iii. 11; Juo. iii. 31. And in 
 accordance with this nature of Christ is the nature 
 also of Christianity, the righteousness of faith in 
 a righteous life. ; 
 
 2. The same came for witness. John the Baptist, 
 the last, most distinct form of the Old Testament 
 prophecy, and as such the witness of Christ in 
 the history of the world, at the same time in his 
 freedom from jealousy a witness to the Holy 
 Ghost in the Old Testament. The death of John 
 a martyrdom (witness-bearing) to his fidelity as 
 forerunner. 
 
 ὃ. Through John His noblest disciples came to 
 believe, through them all succeeding disciples and 
 Christians. (See Schleiermacher, Predigten L., 
 p. 18.) 
 
 4. He was not the Light. An antithesis applying 
 not only to the Old and New Testaments, but also 
 to Christ, the fountain of light, and the Apostles 
 and Christians, with the prophets, as receivers 
 and bearers of the light. 
 
 δ. The true Light was coming. The pre-Christian 
 Advent. (1) Founded () in the nature of Christ: 
 “The true Light, which lighteneth every man,” 
 i. é., Shines into him from within through the 
 ‘indamental laws of personal, mental life, from 
 without through nature and history; (2) in the 
 nature of the world: Made by the Logos, stand- 
 ing by iis presence. 
 a general invisible force: The shining in the dark- 
 ness, the lighting of every man; Christ’s being 
 in the world [primordial religion] ; (2) in histori- 
 cal theocratic form: Education of Israel for [lis 
 possession, and His coming to His own (the Old 
 Testament religion in its development). 
 
 6. Received Him not. The obduracy, a self- 
 
 estrangement, as well as a hostile bearing towards , 
 
 the admission of the yearning Householder. The 
 obduracy of Israel in its historical development 
 and completion; the great warning to the Chris- 
 tian world; warning, and alas, still more, Matth. 
 xxiv. 38. 
 
 7. That believe in His name.—Respecting the 
 name, see above in the exegesis of this passage. 
 Appearance of the name of the Logos, in the 
 more definite sense, with the Old Testament re- 
 velation (the Angel of the Lord and the Messiah). 
 Faith in the objective Messiah was in the subject, 
 incipient sonship. In the righteousness of faith 
 lay a point of union between the word of God and 
 the heart of man, a quickening germ of personal 
 children of God, therefore the power to become 
 sons. But this could be brought to decision and 
 contemplation only by the historical appearance 
 of Christ and by the redemption accomplished in 
 Him. As the revelation of Goud strove from the 
 first towards concentration in the Name, the 
 making Himself personally, perfectly known, 
 
 (2) Unfolding itself (a) dm | 
 
 ] 
 | 
 | 
 
 |to Pelagianism. 
 
 | generation. 
 | lops itself with the idea of the personal Messiah. 
 
 so true faith strives from the beginning after the 
 concentrated receiving of a distinct personal life. 
 Centripetal faith, living faith ; centrifugal faith, 
 dying or dead faith. 
 
 8. Who were born not of blood. The truth and 
 the insufficiency of inherited privilege. The Bi- 
 blical doctrine of covenant grace not yet duly re- 
 ceived in the church. Its antagonism to the un- 
 churchly conception of the relation between na- 
 ture and spirit, aud even to the Augustinian 
 overstatement of original sin. Its antagonism 
 (See Postt. Dogmatik., p. 514 
 566.) 
 
 9. But of God. First the righteousness of faith 
 present; then circumcision as the symbol of re- 
 The idea of real regeneration deve- 
 
 Its development or genesis is reciprocal with that 
 of repentance, faith, the experience of grace, in 
 the saving process as it advances from thé out- 
 
 | ward to the inward. 
 
 HOMILETICAL AND PRACTICAL. 
 
 John the Baptist, the Old Testament Evange- 
 list of the Light. (1) In his mission and his 
 name; (2) in his testimony and his work ; (8) in 
 his retirement and disappearance before the 
 Light itself.—The Old Testament Advent of 
 Christ: 1. In ifs ultimate basis (He was in the 
 world); 2, in its historical manifestation (He 
 came to His own); ὃ. in its earnest of victory 
 (As many as received Him); 4. in its last attesta- 
 dou (There was a man).—John and Christ, or 
 the personal manifestation of the saving Light: 1. 
 John, the attester of the Light ; 2. Christ, the at- 
 tested Light.—The Old and New Testaments, one 
 light of revelation: 1. The Old in the day-light 
 of the New; 2. The New in the dawn-light of the 
 Old.—John and Christ, or the kernel of revela- 
 tion, personal life-—The Son of God as the name- 
 less Name: 1. The namelessness of the name, 
 
 (a) in the world in general, (4) in Israel in par- 
 
 ticular; 2. the name of the nameless, (a) in its 
 silent development (He was in the world; He 
 
 }came), (Ὁ) in its great works.—The Advent of 
 
 Christ in the world, mistaken and yet perceived : 
 Mistaken (a) by the heathen, (+) by the Jews. 
 Yet perceived (a) by the yearnings of the devout 
 in all the world, (2) by the hope of the faithful in 
 Israel.—The name of the Light, its complete 
 personal revelation in Christ.—Christ the name: 
 1. The name of the life in the world; 2. the name 
 of the light in mankind; 8. the name of the sal- 
 vation in the children of God.—Those who are 
 
 | becoming believers, are becoming children of God. 
 
 —The power to become, or the freedom of the spi- 
 rit, the groundwork of the new birth and nature. 
 
 | —The being born of blood and born of God consi- 
 
 9 
 
 as 
 
 dered: 1. In their antagonism; in their es- 
 sential distinction; 3. in their congenial connec- 
 
 |tion; 4. inthe Mediator of their union.—He who 
 
 believes in the pollution of birth according to the 
 Scriptures, must believe also according to the 
 Scriptures in the consecration of birth.—The 
 beginnings of the regeneration in the Old Cove. 
 nant, a fore-shadowing of the eternal new birth 
 of Christ from heaven. 
 
 Starke: Jesus alone had a fore-runner.— 
 Like the aurora before the sun, so John, accord. 
 
70 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ing to the word of prophecy, must bear himself 
 before Christ.—Hepincer: Teachers and all 
 Christians are indeed lights also, in virtue of 
 their divine calling, fellowship with God, and 
 holy living, yet their main object is to bear wit- 
 ness of the light in Christ, to lead to it by precept 
 and example.—O glorious nobility ! to be born of 
 God, His child and heir!—Behold, what manner 
 of love! 1 John iii. 1.—Ostanper: What is due 
 to Christ alone, must not be attributed to any 
 man.—The eternal light sends forth rays in the 
 hearts of all men. He who is not enlightened, 
 must ascribe it to himself and the dominion of 
 darkness.—Canstein: Noble family helps not to 
 sonship and salvation, but only the being born 
 anew of God.—Mosueim: Men in the state of na- 
 ture are not children of God, and therefore have 
 no right to salvation. 
 
 GeRLACH, after Augustine: Corrupt men are 
 called the world, because they love the world 
 more than its Creator. By love we dwell in a 
 thing with the heart, and we have therefore de- 
 served to bear the name of that wherein we dwell 
 by love. 
 
 Heusner: John must prepare the way for the 
 reception of the Light.—The hght must come 
 gradually, else it blinds.—The nobility of the 
 children of God is attained only through the Spi- 
 vit, through birth from God, through a proper 
 spiritual generation. 
 
 [ Ver. 6. John the Baptist, the greatest of men 
 before Christ, because he was nearest to Christ, 
 and comprehended all the light of the preparatory 
 revelations of Moses and the prophets.—Ver. 7. 
 Every minister only a borrowed light to lead men 
 
 oe 
 
 to Christ, the true Light.—Ver. 8. Christ is the 
 sun of the soul, the source of spiritual light, life 
 and growth.—P. 8. ] 
 
 [Ver. 9. ARrrowsmitH: Christ is the true 
 Light: 1. The undeceiving Light, in opposition to 
 all the false lights of the Gentiles; 2. The real 
 Light, in opposition to ceremonial types and sha- 
 dows; 3. The underived Light, in opposition to 
 
 | all borrowed light; 4. The supereminent Light, 
 
 in opposition to all ordinary light.—Ver. 10. 
 HENGSTENBERG: The creature should shout for 
 joy, if its Creator comes to redeem it.—Ver. 11. 
 lt is disgraceful if the creature despises the 
 creature ; it is doubly disgraceful if the people 
 of the Covenant despise the Lord of the Cove- 
 nant. | 
 
 [ Ver. 18. The new (celestial, divine) birth con- 
 stitutes the true nobility of grace, as contrasted 
 with the aristocracy of natural birth, the aris- 
 tocracy of money, the aristocracy of merit, the 
 aristocracy of fame —Regeneration: 1. Its ori- 
 gin; 2. Its growth; 38. Its manifestation; 4. Its 
 end (the final resurrection).—The children of 
 God the salt. of the earth, the light of the world, 
 
 | the benefactors of the race.—Comp. the admira- 
 
 ble description of Christian life in the Epistle to 
 Diognetus, ch. 5 and 6, composed soon after the 
 | Apostolic age. Christians in the world are there 
 compared to the soul in the body: they are seat- 
 tered through the world and dwell in the world, 
 |yet are not of the world; they are hated by the 
 | world, yet love and benefit it; they are imprisoned 
 |in the world, yet preserve it from corruption; they 
 | are sojourners in the perishing world, looking for 
 
 an incorruptible dwelling in heaven.—P. 8. | 
 
 THIRD SECTION. 
 
 The Incarnation of the Logos, the Appearance of the real Shekinah among the 
 Faithiul. ᾿ 
 
 παρ. I. 14-18. 
 
 (1) INCARNATION OF THE LOGOS, OR THE ABSOLUTELY NEW BIRTH. 
 SHEKINAH, VER. 14, (2) TESTIMONY OF JOHN IN GENERAL, VER. 15. 
 (4) ANTITHESIS BETWEEN MOSES AND CHRIST, THE LAW OF 
 
 BELIEVERS, OR GRACE, VER. 16. 
 THE OLD TESTAMENT AND CHRISTIANITY, 
 
 APPEARANCE OF THE REAL 
 (3) EXPERIENCE OF 
 AND WORK, VER. 17. 
 
 IN THEIR AUTHORITY (5) 
 
 ANTITHESIS BETWEEN THE WHOLE OLD WORLD AND CHRIST IN THEIR RELATION TO GOD, VER. 18. 
 
 And the Word was made [became, ἐγένετο] flesh, and dwelt [sojourned, taberna- 
 
 cled, ἐσχήνωσεν] } among us, (and we beheld his glory [the real Shekinah], the glory 
 as of the [an] only-begotten of [from, παρά] the Father,) [omit parenthesis ]” full of 
 
 grace and truth. 
 
 John bare [beareth]® witness of him, and cried [crieth],* saying, 
 
 This was he of whom I spake [said], He that cometh after me [behind me] is pre- 
 
 ferred [hath come to be] before me; for he was before me [lit. first of me]. And [For 
 
 of his fulness have all we received [did we all receive], and [even] grace for grace. 
 
 For the law was given by [through] Moses, (Lut) grace and truth came [came to pass] 
 by [through] Jesus Christ. No man hath seen God at any time [No one hath ever 
 
 seen God]; the only begotten Son [God],° which [who] is in [toward] the bosom 
 
CHAP. I. 14-18, 71 
 
 of the Father [of the nature of the Father and in his full confidence and service] he hath 
 declared Aim [hath interpreted ai/]." 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 14. [Or, pitched his tent; Meyer, Ewald: zeltete; Godet: a dressé sa tente. The verb ἐσκήνωσεν (from σκηνή, 
 tent), which Jolin uses also of God's dwelling with His people on the new earth (Key. xxi. 3), was chosen in allusion to the 
 Shelkinah Ph 2, or δὲ" τ, a Rabbinical theological term from 13, to dwell), 1. ὁ... the indwelling or glorious presence 
 
 = 
 of Jehovah im the holy of holies of the tabernacle and the temple, which typically pointed to the incarnation. This allusion 
 is evident from the correspondence of the letters (Bengel: “ exdem liter in DW et oxynv 7”), and trom the following 
 ἐθεασάμεθα την δόξαν αὐτοῦ. Comp. Ux. xxv. 8 (where Aquila, Symmachus and Theodotion translate ‘AIWw by σκη- 
 
 vwoow); xl. 81; Lev. xxvi. 11,12; Ezek. xxxvii. 27; Hagg. ii. 8; Apoc. vii. 15; xxi. 3. In the Apoeryphal ooks the She- 
 kinah was especially ascribed to the Sophia (Sir. xxiv 8: ev Ἰακὼβ κατασκήνωσον), and the Logos. he humanity of Christ 
 becam+? the Shekinah of His divinity —P. 8.| 
 
 2 Ver. 14.—|'The parenthesis marked in this verse in the text. rec. appears to be, like the division of chapters and verses, 
 only conventional ; though it serves us the guod purpose of showing the true reference of “full” (πλήρης) to “the Word” 
 (0 λόγος) rather than to “elory’ ’ (8382), Ww hich could not be otherwise indicated in the English version. ‘he clause itself is 
 not properly parenthetica ul. See the wJxegesis.—E D. Y | 
 
 3 Ver. 15 [ἱμαρτυρεῖ, present; the testimony of John goes on. Meyer: “Vergegenwiirligung, als tinte das Zeugniss 
 noch fort.”"—P. §.] ‘ 
 
 4 Ver. 15. [The perfect κέκραγε likewise implies continuation of the action in its effect. Meyer: “Das Perf. in ge- 
 woérnlicler, classischer, prisentischer Bedeutung.” Alford: “ the voice is still sounding.” Kpag¢w (also used of Christ, vii. 
 28, 37; xii. 44) is an onomato-pottie word, imitating the hoarse cry of the raven, like the German, kriichzen, the English, to 
 croak ; here to call aloud with the confidence and solemnity of a herald. Bengel: “Clamat Joh. cum fiducia et gaudio, uti 
 magnun preconem decet.” —P.S 
 
 5 Ver. 16, in most codd. [%, B. C.* D. Τῷ. X 1, begins with ὃ τι, instead of kai: For of his fulness, efc. Griesbach, Lach- 
 mann, Tischendorf. [Hengstenberg and Godet prefer καί, and conjecture that ὅτι was occasioned by the preceding and 
 succeeding 671.—P. 5} ; 
 
 6 Ver. 18. B. C.* L. Codd. Sin. et al. read θεός for υἱός ; probably from ver. 1. [So also Meyer.] 
 
 [This is the first important difference of reading which occurs in the Gospel of John, and which, on account of its theo- 
 logical character, deserves a fuller notice than it has received from Lange or any other comme ntator, except Alford, in his 
 sixth edition. The ancient authorities are almost equally divided between θεός, the (an) Only- -begotten God, and υἱός, 
 the Only-begotten Son. Α minor difference relates to the article which is omitted by most of the authorities favoring θεός. 
 The reading θεός is supported by the two oldest MSS., the Sinaitic (which has ΘΟ, the usual abbreviation of θεός, a prima manu, 
 but which, in this very verse, by omitting the words 6 ὧν before εἰς τὸν κόλπον, betrays the carelessness of the transcriber), and 
 the Vatican (both from the 4th century), also by C.* L.; the Syr. Peshito; Clemens Alex. (once or twice), Excerpta Theo- 
 doti (a full quotation), Epiphanius (three times), the Second Synod of Anc yra, Didymus of Alex. (twice). ‘To this must be 
 added that Gregory of Nyssa and other Greek fathers repeatedly call Christ’ ὁ μονογενὴς θεός, Where they do not quote from 
 John i. 18. The reading vids is favored by a larger number of manuscripts, A. (Cod. Alex. of the 5th cent.), C.* * * (the 
 Ephrem MS. correctec 1) X. A. and nearly all other MSS.; the Curetonian Syriac Vers., the Lat. Vers. (Itala and Vulgata) ; 
 Tertullian (4dv. Prax. c. 15), who is older by at least 120° years than the oldest know n MSS., Eusebius (in six passages, in 
 one, however, with the significant additioa 7 Honeys: ns θεό; after ὃ μονογενὴς υἱός, for which reason Tregelles claims him 
 for θεός, though unjustly; see Abbot, Bibl. Sucra, 1561, p. 859), Athanasius (four times), Chrysostom (eight times), Ambrose, 
 Augustine anil other fathers. also the emperor Julian (twice). Hilary, in seven places, supports Filius, but in one (De Trin. 
 XII. 2£) he reads “unigenitus Vews in sinu Patris.” The evidence from Irenaeus, Origen, Basil and Cyril of Alexandria is 
 contradictory and uncertain. LIreneus, the oldest witness in this case (A. D. 170), quotes the passage three times, twice in 
 favor of Filius (Adv, her. LV. ο. 20, 36), or Filius Dei (111. 11, 6), once in favor of Deus (IV. 20,11: “unigenitus Dews, qui est 
 in sinu Patris, ipse enarravit’’). Origen reads θεός twice In Joh. Tom. II. ὁ. 29; XXXII. ο. 13, Opp. ed. Delarue IV. p. 89 
 and 438), vids once (Contr. Cols. 1. 11. ο. 71, Opp. I. p 40, in a full quotation), be sides υἱὸς τοῦ θεοῦ once (In Joh. Vom. VI. 
 2, Opp. LV. 102, with a different reading. is 9εός), and Unigenitus Dei Filius once (in Rufinus’ version of Com. on Cant. 1. 
 IV. Opp. IIT. 9t). Cyril of Alexandria, as edited by Aubert, has vids three times, θεός four times, and favors the latter in 
 his Commentary, as printed. For a fuller statement of patristic testimonies see an elaborate emnicle of Ezra Abbot (the 
 learned librarian of Harvard University) in the Andover Bibliotheca Stera for Oct. 1861, pp. 840-872. I have verified seve- 
 ral of his quotations. He has corrected many errors of former critics and disproved the assertion of Dregelles that θεός is “ the 
 ancient reading of the Fathers generally.” ‘The authorities for υἱός Cover a much larger territory than those for θεός, which seem 
 to be almost confined to Egypt. For énternal reasons, θεός, being the more difficult reading, has the preference, according to the 
 usual canon; for μονογενής naturally suggested υἱός, while the designation of Christ as “ the only begotten God,” stands isolated 
 in the Bible. On the other hand, achange of the abridged form YC to ΘΟ, which is usual in the uncial MSS., was as easy as the 
 change from the latter to the former ‘There is moreover an inherent propriety for the use of vids in connection with μονογενής 
 and with the mention of the Futher: while θεὸς is hardly in place imme diate ‘ly after θεόν at the beginning of the verse, and 
 introduces ἃ harshness without a parallel in the style of John. The Se ripture argument for the Divinity of Christ is strong 
 enough, even from the first verse of the Prologue, without the reading θεός in ver. 18. In view of all the data before us, I see no 
 sufficient reason here to depart from the received text. Tregelles, Westc ott and Hort adopt θεός (without the article) ; Ab- 
 bot, Alford, Tischend. (ed. VIII.) retain υἱός. Lachmann likewise reads υἱός, but before the authorities in favor of θεός were 
 fully known. Comp. on this subject, besides Tregelles and Tischend. (ed. VIIL., Vol. fi , Ῥ. 745), especially the article of 
 Ezra Abbot already quoted, and a long note in the 6th ed. of Alford (pp. 689-691).—P. 
 
 , cna 18. [On the meaning of ἐξηγήτατο see the last foot note, p. 78. Christ is ihe. true Exegete or Expounder of God. 
 
 in 1 Tim. iii. 16 Paul makes the incarnation the 
 
 EXEGETICAL AND ORITICAL. central fact of our religion. But the ue of the 
 ; it incarnation, the great mystery of godliness, 
 [Ver. 14 Se the Se idea of ue Pro- | should not be confined to the mere birth of Christ, 
 logue, the Gospe ᾿ and the system of Christianity, but extended to His whole divine human life, 
 yea, the central idea of the whole history of the} geath and resurrection; it is «God manifest in 
 world; for ancient history before the incarnation | jj flesh.” Bengel discovers a threefold anti- 
 
 was a preparation for Christ as the fulfilment of | thetic correspondence between vers. 1 and 4: 
 all types, prophecies and nobler aspirations of 
 
 men; history after that event is subservient to THE WORD 
 
 the spread and triumph of Christianity till Christ | gs in the beginning became 
 
 be allinall. The theology of John is Christolo- (lay) flesh 
 
 gical thronghout (comp. 1 Jolin iv. 2,3); that With God. and dwelt among us.—P. 8. ] 
 
 of Paul, in the Romans and Galatians, is anthro- 
 pological and soteriological, but the Colossians} Ver. 14. And.—This «a? has been explained 
 and Philippians are likewise Christological, and! in very different ways: as equivalent, for exam- 
 
72 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ple, to γάρ (for)* or οὖν (therefore), or as signi- 
 fying the condition of Christ’s becoming man. 
 But it denotes an actual historical advance :} 
 not, however, as De Wette takes it, upon ver. 9, 
 but, as Liicke, upon ver. 11. First, the univer- 
 sal advent was spoken of; then the theocratical 
 advent in the Old Testament; now, after indi- 
 cating the transitional distinction of consecrated 
 human birth and birth from God, which were 
 continually approaching each other, the Kvange- 
 list comes to the point of incarnation, where 
 birth and new or divine birth coincide. 
 
 The Word became flesh.—In this finishing 
 sentence the subject is again named. Not a life 
 only, or a light, from the Logos, was made flesh, 
 but the whole Logos as Life and Light (see Col. 
 1.19; ii. 9). He became σάρξ; the strongest 
 expression for becoming veritable man. 
 
 [This grand sentence: ὁ λόγος σὰρξ ἐγέ- 
 veto, stands alone in the Bible; but the same 
 idea in somewhat different forms of expression 
 occurs repeatedly, viz.: 1 John iv. 2 (ἐν σαρκὶ éAy- 
 λυθώς, Christ having come in the flesh); 1 Tim. 
 lii. 16 (ἐφανερώθη ἐν σαρκί, God was manifested in 
 the flesh); Rom. i. 8 (γενόμενος ἐκ σπέρματος Aav- 
 eid κατὰ σάρκα, born from the seed of David ac- 
 cording to the flesh); viii. 3 (ἐν ὁμοιώματε cap- 
 κὸς ἁμαρτίας, in the likeness of sinful flesh); Phil. 
 ii. 7 (ἐν ὁμοιώματι ἀνθρώπων γενόμενος, being made 
 in the likeness of men); Heb. ii. 14 (where it is 
 said that Christ, like other men, partook of ai- 
 ματος καὶ σαρκός, of blood and flesh). Slesh 
 (σάρξ) is a strong Hebraizing term (Wa) for 
 human nature in its weakness, frailty and morta- 
 lity. Comp. the English, mortal (the German, 
 der Sterbliche\), for man. When used of man, the 
 idea of moral weakness or sinfulness is also often 
 implied, but not necessarily. In the passages 
 where it is ascribed to Christ, sin must be ex- 
 cluded in view of the unanimous testimony of the 
 Apostles to the sinlessness of Jesus. The term 
 is more comprehensive than body (σῶμα), which 
 is used in distinction from soul (vy) and spirit 
 (νοὺς or πνεῦμα), while jlesh sometimes includes 
 both; it is more concrete and emphatic than 
 man (ἄνθρωπος), and expresses more strongly the 
 infinite condescension of the Logos, the identity 
 of His human nature with our own, and the uni- 
 versalness of His manhood. Yet it is as correct 
 to speak of Christ’s becoming man (ἐνανθρώπη- 
 σις, Menschwerdung) as of His becoming flesh (év- 
 σάρκωσις, incarnatio, incarnation, Ileischwerdung). 
 The Logos assumed, not an individual man or a 
 single human personality, but human nature 
 into union with His pree-existent divine persona- 
 lity. He moreover assumed human nature, not 
 apparently and transiently (according to the 
 Gnostie Docetic view), but really and perma- 
 nently; nor partially (as Apollinaris taught), but 
 totally, with all its essential constituents as 
 created by God, body, souland spirit. For Christ 
 -everywhere appears as a: full man (comp. viii. 
 40: **Ye seek to kill me, a man who,” ete.), and 
 
 * [So Chrysostom, Theophyl., Grotius, Lampe.] 
 
 + |So Bleek. ] 
 
 +{So Meyer: “einfach die Rede fortfiithrend,wie alle καί des 
 Prologs.’” Were the copula carrie: the reader to the highest 
 pinnacle. of contemplation. So far we may say with Godet 
 that if is emphatic, but cannot adopt his translation: Jea, 
 indeed.—P. 8.] 
 
 ΠῸ is emphatically called “the Son of Man ;” 
 John speaks expressly of the soul (ψυχῇ) of 
 Christ, xii. 27, and of His spirit (πνεῦμα). xi. 33; 
 xiii, 21; xix. 30; comp. Matth. xxvii. 50. In 
 the O. T., too, flesh often includes the moral or 
 spiritual nature of man, comp. Lev. xvii. 11; 
 Deut. xii. 15; Job xii. 10. It is not the flesh as 
 opposed to the spirit, that is here intended, but 
 human nature, as distinct from the divine. The 
 flesh is the outward tabernacle and the visible 
 representative of the whole man to our senses.* 
 Finally Christ assumed human nature, not in its 
 primitive state of innocence, but in its fallen, 
 suffering, mortal state, yet without sin (which 
 does not originally and necessarily belong to 
 man); for He came to save this fallen nature. 
 lle was subject to temptation, or temptable, and 
 was perfected through suffering (Hebr. ii. 14-18; 
 iv. 15), but He was neither σαρκικός (Rom. vii. 14), 
 nor ψυκικός (1 Cor. ii. 14). He appeared not ‘in 
 the flesh of βίη, but only ‘‘in the //keness of the 
 flesh of sin” (Rom, viii. 2). He bore all the 
 consequences of sin without a share of personal 
 sin and guilt. This amazing miracle of His love 
 is best expressed by the term: The Logos be- 
 came flesh.; Comp. 2 Cor. vill. 9: **Ye know 
 the grace of our Lord Jesus Christ that, though 
 [le was rich, yet for your sakes He became poor, 
 that ye by His poverty might become rich.” At 
 Ilis second advent Christ will appear as man in- 
 deed, yet uo more in the likeness of sinful flesh, 
 nor 1m weakness and poverty, but in glory and 
 immortality (comp. Heb. ix. 28, χωρὶς ἁμαρτίας). 
 Basal 
 
 It imputes a Judaistic [and Apollinarian] non- 
 sense to the Evangelist, to represent him as 
 saying that the Logos tock only the human 
 σάρξ, and not a reasonable human soul (Praxeas, 
 Kostlin, Zellerf{). The evidence of the contrary 
 lies not only in the impossibility of conceiving a 
 human σάρξ without ψυχή, and such a ψυχή with- 
 out πνεῦμα (see Meyer, p. 65), but especially in 
 the Old Testament usage of the term flesh to de- 
 note human nature (Is. xl.): to say nothing of 
 John’s express designation of the ψυχή of Christ 
 in ch. xii. 27, and the πνεῦμα in ch. x1. 383; ΧΙ. 
 21; xix. 80. But while the half-Baur school 
 thus construes John’s statement of the incarna- 
 tion Judaistically, Hilgenfeld construes it Gnos- 
 tically: giving Christ (according to the Valenti- 
 nian system) a real σάρξ, indeed, but such as 
 was exalted above material limitations. Meyer 
 (against Frommann and others) contests without 
 good reason the anti-Docetic force of this expres- 
 
 *[Apollinaris had no more right to appeal to this passage 
 for his assertion that Christ had no rational soul, its place 
 being supplied by the divine Logos, than he had a right to 
 draw whe same inference from all those passages where man 
 is called jlesk. On the Apollinanian Christology comp. my 
 Church History, Vol. I11., pp. TUS tfi—P. 8.] 
 
 + [Some of the ablest commentators urge this point. Cal- 
 vin: “Zo usque se Filius Dei submisit, ut carnem ts'am tot mi- 
 seriis obnoxiam susciperel.” Wengstenberg, 1, p, 49, quotes 
 at length from Luther to the same effect, and says: “There 
 is a wealth of comfort in this fact, a balm for the poor, terri- 
 fied conscience.” Ewald, p. 127, makes these striking remarks: 
 “Of all the words which express human nature, John chooses 
 the meanest and most contemptible, viz.: flesh, which, in the 
 O. T., denotes the lower, perishing, corruptible part of man; 
 but even this the Logos did not despise, and thus He became 
 man in the fullest sense of the term.”—P. 8. 
 
 Φ [The same view is ascribed to John by Pfleidercr in Hil 
 genfeld’s Zeitschrift for 1866, p. 260, and by Scholten of Ley- 
 den.—P. 8.] 
 
δ CHAP. I. 14-18. 
 
 73 
 
 sion; though certainly the main force of it is ra- 
 ther anti-Gnostic; for the incipient Gnosticism 
 first asserted an external connection of σάρξ and 
 λόγος, against which the verb ἐγένετο would be 
 more emphatic than the substantive σάρξ. 
 
 With the idea of the σάρξ comes also the idea 
 of passibility, but by no means the idea of any 
 weakness of the flesh arising from sin; for 
 Scripture recognizes the flesh in three stages: 
 (1) pure in paradise; (2) weakened by sin; (3) 
 sanctified by the Spirit; and the Logos could 
 become flesh only in the latter sense. 
 
 All this carries in it the antithesis between His 
 incarnation and His eternal, immaterial exist- 
 ence; yet neither in the sense of Pantheism, 
 which makes His incarnation an accident (Baur), 
 nor in the sense of the medigval scholasticism, 
 which sees in it, even as incarnation, a humilia- 
 tion of the Logos even into an incongruous, hete- 
 rogeneous nature. The historical humiliation 
 of Christ coincides indeed with His historical in- 
 carnation; yet the two are to be distingnislred. 
 
 The supernatural birth of Christ is unques- 
 tion vbly implied in this pissage, in that the ori- 
 gin of Christ as God-Man stands in opposition to 
 the natural births previously described, all 
 which, as such, needed to be completed by the 
 birth from God (contra Meyer), 
 
 [Became, éyéverto.—Not was, ἦν, as in ver. 
 1, nor ἐγένετο ἄνϑρωπος, as is sud of John, ver. 
 6, who had no existence before his birth, but the 
 prw-existent, personal Logos became  flesh.* 
 Comp. LXX., Gen. ii. 7: ἐγένετο ὁ ἄνϑρωπος 
 io ψυχὴν ζῶσαν. The word denotes a single and 
 completed act. The Lozos was not converted or 
 changed into flesh, nor simply associated with 
 flesh, but endued with human nature, which He 
 assumed once for all into personal and perpetual 
 union with Him.- The Logos was henceforth 
 Christ Jesus, the C'od-Man (ϑεάνϑρωπος), and this 
 not only fora transient purpose, but He continues 
 so forever.—P. 8S. 
 
 Tabernacled among us.—God dwelt as Je- 
 hovah in Israel, hidden in the most holy place 
 of the tabernacle (cxyvy); now in the Logos He 
 has tabernacled (€¢K#vwcev) among the disci- 
 ples in the midst of the people, thus making the 
 disciples themselves His tabernacle.f (On among 
 us, ἐν ἡμῖν, see ver. 16. The disciples and 
 witnesses of Christ are meant, but as the ventral 
 point of the people, and of all mankind). The 
 expression evidently alludes to the Old Testament 
 dwelling of God in Israel. The idea of that 
 dwelling of Jehovah in the holy tabernacle (Ex. 
 xxy. 8; xxix. 45) is enlarged even in the pro- 
 phets (Is iv. 5; lvii. 15). Now the Lord has 
 taken His dwelling among His own people them- 
 elves. ‘This reference is confirmed by what fol- 
 lows. ‘The Targums likewise represent the 
 Word (813") as the Shekinah (SYD), and the 
 
 * [Bengel remarks that nowhere in the whole range of lite- 
 
 rature is the difference of the verbs εἰμί and γίγνομαι more | 
 
 studiously observed than in the Prologue of John.—P. 8.] 
 _ ¢[Godet, p. 194, puts a strained view of the κένωσις into 
 syevero, and makes it to mean that the Logos gave up His 
 divine mode of existence —P. 8. 
 
 £[Or rather the humanity of Christ. His body (comp. ii. 
 19, 21: was the σκηνή, the tabernacle, the temple of God, in 
 whick He revealed His presence, the fulness of His grace and 
 truth. The Apostles and the believers generally (comp. ver. 
 12. ὅσος zAaBov αὐτόν) are the spectators and worshippers in 
 this sanctuary.—P. §.] 
 
 | Gnly in Christ.” 
 
 Messiah as the manifestation of the latter” 
 (Meyer).* 
 
 And we beheld his glory.—Meyer rightly 
 maintains, against Liicke, De Wette and Tholuck, 
 that this main thought cannot be read asa pa- 
 renthesis. Such reading has been occasioned by 
 the nominative πλήρης χάριτος, at the close of 
 the verse, referring to λόγος. According to 
 Baumgarten-Crusius and Meyer [Briickner, Al- 
 ford], this nominative refers, by a solecism, to 
 αὐτοῦ, and serves to give more independent pro- 
 minence to the descriptive clause. But the 
 clause may also be read as a declaration prompted 
 by the contemplation ; ἦν being understood. 
 
 We beheld.—The beholding has faith for its 
 organ; it is nota merely outward vision, still less 
 merely inward; nor does it perceive the glory of 
 Christ only in single miracles or in a transfigu- 
 ration, but in His whole life (comp. 1 John 
 i. 1). [θεάομαι moreover is richer than ὁράω, and 
 means properly to behold or contemplate with 
 admiration and delight. John speaks here in 
 the name of all the Apostles and eye-witnesses of 
 the life of Christ. The plural adds force to the 
 statement, as in xxi. 24: 1 Jolin i. 1; 2 Pet. i. 
 10. Faith lifts the veil of Christ’s humanity and 
 worships His divine glory, while to unbelief He 
 isa mere man. lHengstenberg refers to several 
 passages from Isaiah (xl. 5; Ixvi. 2, 18), in 
 which the beholding of the glory of Jehovah is 
 promised. John recognized Jehovah in the in- 
 carnate Logos (xii. 41).—P. 8. ] 
 
 His glory, δόξα, V33.—The real appearances 
 of the divine glory in the Old Testament must be 
 distinguished from its symbolical signs. Its signs 
 are the cloud and tempest on Sinai, the pillar of 
 smoke and the pillar of fire, the cherubim over the 
 ark of the covenant in the most holy place. Its 
 real manifestations are, from the nature of the Old 
 Testament, transient, and given in visions: mani- 
 festations of the Angel of the Lord (see above), or 
 of the Lord Himself attended by a host of angels, 
 Dan. vii. The manifestation of the Angel of the 
 Lord is, in its nature, counected with the manifes- 
 tation of His glory. The later Jewish theology has 
 designated these manifestations as the Shekinuh. 
 In Christ the Shekinah appears in full reality. 
 
 * (Iengstenberg: “The indwelling of God among His peo- 
 ple, which is implied in the idea of the people of God, was 
 merely a shadow of the temple, and has attained its full truth 
 Bengel sees in the verb σκηνόω an allusion 
 rather to the transitory abode of Christ on earth: “ habitavit, 
 ut in tabernaculo, vere, nec diu. spectaculum sui prabens.” So 
 also Godet. But this is certainly not applicable to God’s 
 dwelling with His people on the new earth, Apoc. xxi. 3. 
 Ewald, on the contrary, urges the idea of a longer abode, 
 which is equally untenable. The Apostle has no reference to 
 time, but to the reality of God’s abode with man in His in- 
 carnate Son as compared with the shadowy indwelling in the 
 old tabernacle and temple. This sojourning implies commu- 
 nity of life, as to say: We have eaten together, slept under 
 the same tent, travelled together.—P. S.] 
 
 7 [This is the proper reading, while πλήοη. plenam, is 
 conformed to δόξαν, πλήρον, pleni. to αὐτοῦ. — P. S.] 
 
 { (Winer, Gramm., p. 524 (7th Germ. ed.), likewise regards 
 the comprehensive πλήρης xap. x. dA. as grammatically inde- 
 pendent, and refers to Phil. iii. 19; Mark xii. 40. !Iengsten- 
 berg views these words as an abridged relative sentence: 
 (who ts) full, ete.; comp. Apoc. i. 5. But even this supplement 
 is not necessary. Ewald, repeating the main subject, well 
 translates: Er, voll Gnade und Wahrheit.—P. 8. 
 
 Z(INVDYW or NIDYW (from 7Dv, to dwell) does not occur 
 
 he Shs ἜΝ ἂν eae 
 in the Ο. T. Scriptures, and signifies the glorious presence of 
 God with His people. Buxtorf (Lexicon Chald , Tuimud. et 
 Rabbin., ed. Bas. 1640, p. 2894) gives the following definition 
 
74 
 
 [We must distinguish four stages of this glory: 
 1) the prae-existent divine glory of the Logos with 
 the Father, xvii. 5; 2) the preparatory shadowy 
 manifestation of His glory in the Old Testament, 
 as seen by the prophetic eye of Isaiah, xii. 41; 
 8) its visible revelation in human form in the life 
 and work of the incarnate Word, which shone 
 from every miracle, ii 11; 4) the final and perfect 
 manifestation of His divine-human glory ineternity 
 in which the believers will share, xvii. 24.—P. 8. ] 
 
 When Meyer, with Hofmann (Schrifibew. 1.1. 
 p- 21), makes the incarnation of Christ itself 
 equivalent to His humiliation, and so conceives 
 even theanthropic existence as distinct from simple 
 divine, he has no Seripture for it, either in ch. 
 xii. 41; xvii. 5, 22, 24, or in Phil. ii, 6. Unques- 
 tionably the human δόξα of Christ in His earthly 
 life was to be relatively conceived; but only (1) 
 in that He entered into the historical conditions 
 of humanity, especially into subjection to the 
 law, (2) in that the life of the first man waited 
 in Him for its completion in the higher, imper- 
 ishable manifestation of the second. 
 
 The glory [emphatically repeated] as of 
 an only begotten [δόξαν ὡς μονογενοῦς 
 παρὰ πατρό ς].---Α closer description of the 
 δόξα. It was alone in its kind, and could be 
 characterized only thus: as of the only begotten. 
 The ὡς expresses literally not the reality (Huthym. 
 Zigabenus: ὄντως), but in similitude, the idea of 
 the only bsgotten, to which the appearance of 
 Carist corresponded, while assuredly it first 
 awakened that idea and brought it to view.* Only 
 the μονογενῆς could manifest Himself so (ch. 
 i. 18; iii. 16, 18; 1 John iv. 9) 7 That John 
 has the term from Christ Himself, is shown by 
 ch. iii. 16,18. Paul’s πρωτότοκος, first begotien 
 [Col. 1. 15; Heb. i. 6], is a parallel. Both terms 
 denote not only the trinitarian relation of the 
 Son of God, but also His theanthropic relation. 
 
 of it: habitatio, cohabitatio. In specie dicitur de presentia, 
 gloria et majestute divinu aut Divinitate, quando dicitur homi- 
 nibus esse presens, aut cum eis conversart, auxilio suo, gratia et 
 salutari preesentia adesse. Communiter explicutur, gloria vel 
 mujestas divina, divinitas gloriosa.” In the same sense John 
 uses σκηνή in Apoc. xxi.3: ἰδοὺ ἡ σκὴν TOU θεοῦ μετὰ τῶν 
 ἀνθρώπων. καὶ σκηνώσει μετ᾽ αὐτῶν, καὶ αὐτοὶ λαὸς av- 
 τοῦ ἔσονται. καὶ αὐτὸς ὃ θεὺς ἔσται μετ᾽ αὐτῶν. θεὸς αὐτῶν. 
 (Comp. ‘ext. Nore, 1.)—P. 8 ] 
 
 ἢ [Ὡς is also here a particle of comparison, not of confirma- 
 tion (like the falsely so-called ILebrew 5 veritatis); but the 
 
 comparison here is not between similar things, but between 
 the fact and the idea, the reality and the expectation: as 
 might be expected from one that is the oniy hegotten. Hence 
 the absence of the article before wovoyevov. ‘The rea'ity is im- 
 plied as the basis of the comparison (against Alford).—P. 8.] 
 
 +[John alone uses μονογενής of Christ, namely, in the five 
 passages above referred to. Besides, the term occurs four 
 times of human sons, three times in Luke (vii. 12; viii. 42; 
 ix. 38) and once in the Hebrews (xi. 17). The term is called 
 figurative, but it is more correct to say that all earthly rela- 
 tionships of fathers and filial affection are a figure and reflec- 
 
 tion of the eternal Fatherhood of God and the eternal Sonship | 
 
 of “hrist. Comp. Eph iii. 14,15: “The Father of our Lord 
 
 Jesus Christ, from whom the whole family in heaven and 
 
 earth is named.” I hold with Lange that John learned the 
 
 word directly from Christ. Lampe and Hengstenberg derive 
 
 the appellation from Zech. x1i. 10, where the sessiah is 
 
 compared to an only begotten (PTY): 
 
 “And they have looked unto me whom they pierced, 
 
 And they have mourned over it, 
 
 Like a mourning over the only One—(PTV, LXX.: ἀγαπη- 
 ee 
 
 τόν: Vulg.: unigenitum). 
 And they have been in bitterness for it, , 
 Like a bitterness over the first-born—(\)D3N, LXX.): ἐπὶ τῷ 
 
 πρωτοτόκῳ.---Ῥ. §.] 
 
 (ch. i. 18; comp. ch. i. 18). 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 In the expression of John, however, the incom- 
 municable relation of Christ to God predomi- 
 nates; in that of Paul, His incommunicable re- 
 lation to the world. In the one, the ontological 
 idea of the Trinity rules; in the other, the eco- 
 nomic and soteriological. The notion of the 
 only begotten is closely akin to that of the beloved 
 (ἀγαπητός), not identical with it as Kuinoel 
 holds. The word denotes indeed, according to 
 Meyer, the only begotten; but it thereby makes 
 Christ also the peculiarly begotten (Tholuck), 
 who is the principle of all other births and rege- 
 nerations.* The reference of μονογενοῦς to δόξα 
 (Erasmus and others) is wholly without sup- 
 port. 
 
 From the Father [belongs to μονογενοῦς, not 
 to ddgav].—Origen: ἐκ τῆς οὐσίας τοῦ πατρός. 
 115 origin and issue is from the essence of the 
 Father. His coming forth from the Father (ch. 
 vi. 46; vii. 29; xvi. 27) does not exclude, how- 
 ever, His continuance in the heaven of the Father 
 His human rela- 
 tious do not supersede His divine. 
 
 Full of grace and truth.—Comp. ver. 17. 
 The result of the beholding, uttered in an excla- 
 mation of astonishment, expressing the main 
 forms in which the δόξα was seen in Him. He 
 was full of grace and truth. Not only did He 
 seem all grace and truth, but grace and truth 
 seemed concentrated in Him. And this was His 
 glory, for grace and truth are the main attributes 
 of Jehovah in the Old Testament, since the Mes- 
 sianic¢ spirit recognized Him as pre-eminently the 
 God of redemption (DN) TOM [in the LXX.: πὸ- 
 λυέλεος καὶ ἀληθινός], Ex. xxxiv. 6; Ps. xxv. 10; 
 xxxvi. 6). This reference to the Old Tes- 
 tament is groundlessly doubted by Meyer ;* 
 for though HON denotes also faithfulness, yet 
 
 faithfulness and truth are one in the divine 
 nature; and the rendering of TOM by ἔλεος in 
 the Septuagint decides nothing, since ἔλεος finds 
 its more precise equivalent in DDN. But Meyer 
 well observes that ἀλήθεια answers to the light- 
 nature (φῶς), χάρις to the Jife-nature (ζωή) of the 
 Logos. Of course the life is as much concerned 
 in the truth of Christ, as the light in the grace; 
 the latter notions are more soteriologically con- 
 erete, than the former. Christ, as absolute re- 
 demption, was pure grace; as absolute revela- 
 tion, pure truth. [Christ is the personal Truth, 
 xiv. 6, and is in the Apoc. called the ἀληϑιενός, 
 iii. 7; xix. 11, is whom there isa perfect har- 
 
 * [The term refers back to τέκνα θεοῦ, ver. 12, and marks 
 the difference between Christ and the believers: 1) He is the 
 only Son in a sense in which there is no other; they are 
 many; 2) He is Son from eternity ; they become children in 
 time; 3) He is Son by nature; they are made sons by grace 
 and by adoption ; 4) Ile is of the same essence with the Father; 
 they are ofadifferent substance ; in other words, ILis isa meta- 
 physical, primitive and co-essential, theirs only an ethical and 
 derived, sonship. The idea of generation, as Meyer correctly 
 remarks, is implied in the very term μονογενής. Origen ex- 
 plains μονογενής---ἐκ τῆς οὐσίας τοῦ πατρός © This leads logi- 
 cally to the Nicene dogma of the homoousia and the eternal 
 generation, 7. e, the eternal communion of love between the 
 Father and the Son. (Comp. John xvii. 24.) Luther says: 
 God has many children, but only one only begotten Son, 
 through whom all things and all other children were made. 
 —P. 8.) 
 
 +[But defended by Hengstenberg, who sees here a new 
 proof for the identity of Christ with the revealed Jehovah of 
 the O.T. Grace and truth appear here as personal attribates, 
 as in Ex. xxxiv.6: while in ver. 17, as in Mich. vii. 20, they 
 appear as gifts which Christ bestows. —P. 8.] 
 
CHAP. I. 14-18. 75 
 
 mony between appearance and reality, claim and 
 being, promise and fulfilment.—P. 8. ] 
 
 Ver. 15. John beareth witness of him.— 
 Having described the advent of Christ to its con- 
 summation in the incarnation, the Evangelist 
 comes to the testimony of John concerning Christ. 
 He first introduced John’s mission to bear wit- 
 ness of Christ, ver. 6; now he comes to his actual 
 testimony concerning Christ, and that as a testi- 
 mony even to His prw-existence and His higher 
 nature. Afterwards follows the testimony of the 
 Baptist concerning the Messianic (ver. 19) and 
 the soteriological (ver. 29sqq.) character of Jesus. 
 
 Beareth witness.—Present. John’s testi- 
 mony is perpetually living, active and valid. Its 
 continued validity in the present rests upon the 
 past fact that he cried only in Israel, and uttered 
 what he had to say of Christ (κέκραγε λέγων). 
 
 ence Christ could appeal to his testimony, ch. 
 y. 33; Matth. xxi. 24. Κράζειν, elsewhere also, 
 ch. vii. 28, 37, e¢c., for loud public proclamation. 
 There is no reason for taking the perfect ina pre- 
 sent sense. [Comp. Text. Nores 3 and 4.—P.S. ] 
 
 This was he of whom I said.—0vroc ἢν. 
 He it was. Not because John is conceived as 
 speaking in the present. In the testimony of 
 John two periods must be distinguished: before 
 anid after the baptisia of Jesus, Before the bap- 
 tism, he preached the Messiah in His higher 
 characters, as approaching, but knew not yet the 
 Messianic individual; after the baptism he could 
 point to Jesus and say: Zhis was He, of whom I 
 declared that prae-existence. Thus this second 
 stage of his testimony is here in hand. 
 
 He that cometh after ms.—[‘0 ὀπίσω μου 
 ἐρχόμενος, ἐμπροσϑέν μου γέγονεν. A 
 pithy oxymoron exciting attention and reflection, 
 repeated vers. 27 and 3), and probably suggested 
 by the prophetic passage, Mal. iii. 2: “Lo, Iam 
 sending My messenger, and he hath prepared a 
 way before Me.” The following words, ὅτε πρῶτός 
 μου ἦν, which must be referred to the priée-exist- 
 ence of Christ (comp. ἦν, vers. 1, 9, 10), not to the 
 superiority of rank (which would require ἐστί), 
 contain the clue to the enigmatic and paradoxical 
 sentence. The meaning may be thus explained: 
 My successor (in time) has become (or has come to 
 be) my predecessor (in rank); for He is before me 
 (even in time), being absolutely the first, viz.: the 
 eternal Son of God; while [am only a‘man born in 
 time and sent to prepare the way for Him.—P. 8. ] 
 
 “Ἢρ that comes after me, has come before 
 me.” Meyer.* But it means: was made, has 
 become (yéyove) before me. John appeared 
 before Christ as His fore-runner and herald; as 
 
 * (“Dor hinter mir her Kommende ist mir zuvorgekommen.” 
 Meyer, like Urigen, takes both adverbs ina temporal (or rather 
 local sense; time being represented here in the form of 
 space). So does I[engstenbug: Der nach mir kommt ist mir 
 vorangegangen. Godet: Celui qui vient apres moi, ma pre- 
 céd?. he objection to this interpretation is that it makes 
 ὅτι πρῶτός μου Hv a mere repetition. Hence most commenta- 
 tors (Chrys., Liicke, Thol., Olsh., De Wette, Alf.) refer ὀπίσω 
 to time, and ἔμπροσθεν to rank. So also the BE. V: “ He that 
 cometh after me is preferred (¢. ¢., is advanced) before me.” 
 John’s preparatory office decreased before the rising glory of 
 the Messiah. This interpretation saves the distinction of 
 ἐγένετο, has become, and ἣν, was, so carefully observed 
 throughout the Prologue ; ἐγένετο must, of course, not be re- 
 ferred to the divine dignity of the Logos, which is eternal, but 
 to the divine human dignity of the incarnate Christ, which 
 was acquired Dr. Lange ingeniously combines the refer- 
 Ps] time and that to rank in ἔμπροσθεν and mparos.— 
 
 to his progressive approach in His Old Testament 
 advent, Christ was before him.  J/is coming forth 
 pervaded the Old Testament, and was the impel- 
 ling power and cause of all prophecy, even the 
 prophecy of John, And this earlier coming had 
 its ground in His earlier (absolutely early, eter- 
 nal) existence; hence ὅτε πρῶτός μου ἦν. 
 These are, indeed, primarily antitheses of time. 
 But the designation of the one coming after, as 
 being before, implies at the same time a deeper 
 and higher principle of life. According to Aris- 
 totle, the posterius in the real development is the 
 prius in the idea or the value of the life. This is 
 true of man in relation to the animal world, of 
 the New Testament in relation to the Old, of 
 Christ in relation to the Baptist. The ἐντιμότε- 
 ρός μον ἐστί of Chrysostom, therefore, is involved 
 in the clause; while Meyer is right, against 
 Liicke, Tholuck and others, in not taking this 
 for its primary sense. The ἐμ προσθέν μου yé- 
 yovev, of course, means not was before me (Luther 
 and others), but: hus become [or come to be] before 
 me (against Meyer). Commentators have not 
 been able to reconcile themselves to this γέγονεν, 
 because they have not yet fairly reconciled them- 
 selves to the Old Testament incarnation of Christ. 
 Hence Meyer: itis equal to προέρχεσί)ωι : Luth- 
 ardt: He who at first came afcer me, as if Ie 
 were my disciple, is since come before me, that is, 
 become my master. Baumgarten-Crusius: of the 
 ideal prxe-existence of Christ in the divine coun- 
 sels. This interpretation lies in the right diree- 
 tion, but misses the fact that the pre-existence 
 of the Logos was personal and real, and that the 
 ideal prae-existence of the God-Man was from the 
 first dynamically real, the power of the creation, 
 the central force and the core of the Old Testa- 
 ment (the *‘root”’ of Isaiah), and in Israel was in 
 a continual process of incarnation, which was 
 objectively represented beforehand in the Angel 
 of the Lord. 
 
 For he was before me [τε πρῶτός μου 
 7 ν] —The eternal pree-cxistence of Christ is the 
 ground of His theocratic mauifestation. Here 
 again Meyer [on account of the 7v] emphasizes 
 the temporal sense, against the reference of the 
 πρῶτος to rank [which would require ἐστίν], 
 contrary to Chrysostom, Erasmus [Beza, Calvin, 
 Grotius] and many others. He would take the 
 merely temporal conception (7. 6., the prae-exist- 
 ence of the Logos); hence πρῶτος in the sense of 
 πρότερος. The comparative, however, could 
 hardly stand here. Such pra-existence itself in- 
 volves the higher, even divine dignity.* 
 
 Meyer justly holds, against Strauss [De Wette, 
 Scholten] and others, that the Baptist could cer- 
 tainly have from Mal. iii. 1; Is. vi. 1 ff and 
 Dan. vii. 19 ff., the idea of the pra-existence of 
 Christ, which even the Rabbins attested. [ Be- 
 sides, we must assume a special revelation given 
 to John at the baptism of Christ, i. 85.—P. 8.] 
 
 Ver. 16. For [text. rec.: And] of his ful- 
 ness did we all receive.—Undoubtedly the 
 testimony of the Baptist continued, as Origen,+ 
 
 * | John probably chose πρῶτος instead of πρότερος, to raise 
 Christ above all comparison. He is absolutely the fitst, the 
 Alpha and Omega. Hengstenberg, too, finds in the word the 
 idea of absolute priority, which would have been weakened 
 by the use of the comparative.—P. 8.] 
 
 1 [Origen (In Evang. Joh., Tom. VI. 2, Vol. TV., p. 102) 
 blames Heracleon, a Gnostic commentator on John, from the 
 
76 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Chrysostom [Erasmus, Luther, Mel.] and others 
 take it. We adjust the ἡμεῖς πάντες by re- 
 ferving it to the Old Testament saints (ver. 12), 
 and particularly to the prophets, whose line 
 John closed. 
 
 From the fullness of Christ have we all drawn 
 our supply, says the last of the prophets, and 
 (even) grace for grace. he last, best, highest, 
 which each one in the end received from His 
 fulness, was grace. Thus the Old Testament 
 experience of salvation looked to its completion 
 in the New Jestament. Comp. 1 Pet. i. 11, 12.% 
 
 Of his fulness.—See ver. 14, πλήρης [also 
 Col. i. 19; ii. 9, according to which the whole 
 fulness of the Godbead dwelled in Christ bodily; 
 Eph. i. 23, where the church as the body of 
 Christ is called. -*the fulness of Him that filleth 
 all in all.”—P. S8.}j.—That the idea of the πλή- 
 pwua does not necessarily originate in Gnostic 
 soil (as Schwegler and others [of the Tubingen 
 School] hold), to pass thence into a pseudo-Jo- 
 hannean Gospel, a more thorough knowledge of 
 the history of religion might abundantly teach.+ 
 The heathen philosophy knows only an ideal 
 pleroma as the basis of things; in the actual 
 world all proceeds in broken emanations i infini- 
 tum, upon the premises of pantheism. But the 
 idea of the real pleroma was an essential princi- 
 ple of the Old Testament religion and promise. 
 In the Messiah the old piece-work was to become 
 a whole, shadows were to become reality, revela- 
 tion was to be finished. See Is. xi. 1; [comp. 
 Heb. 1.1.2. Henee even Matthew, at the out- 
 set, speaks repeatedly of positive fulfilment, ch. 
 ii., ec. Likewise all the Evangelists and Apos- 
 (les in their way, Eph. i. 10; Col. 11. 9, 17; 
 1.19. The pleroma of Christ in the world corre- 
 sponds with the pleroma of the Trinity in heaven; 
 it is absolute revelation and religion concluded 
 and consummated in His personality ; and it is 
 patent that this idea could be only borrowed by the 
 Gnostics, to be altered and corrupted. The 7/7- 
 φωμα of Christ is His fullness of being in its re- 
 velation, ontologically present, actively demon- 
 strating itself. He iad already partially opened 
 Himself in the Old Testament, so that all the pro- 
 phets might draw from Him. Comp. John x. 6 
 Boge: Ly Reta) 11 12: 
 
 And (even) grace for grace.—And even; 
 not: and tiat, or: to wit.{—Grace for grace 
 
 middle of the second century, for terminating the testimony 
 of the Baptist at the end of ver. 17, and makes it continue to 
 the end of ver. 18.—P. 8.] 
 
 * [I prefer, with Meyer, Tholuck, Hengstenberg. Alford, 
 Godet, to ascribe this and the following verses to the Evange- 
 list, on account of their specific Christian character, and on 
 account of we all (comp. ver. 14, ἐθεασάμεθα). The Baptist, 
 after ali, belon sed to the O. Τὶ dispensation, though standing 
 at the very throsiold of the New, as Moses died of the kisses 
 of Jehovah outside, yet in sight of, the holy land. John 
 speaks in the name of the Apostles, ver. 14, in the name of 
 all believers, ver. 16. Hence πάντες, which already pre-sup- 
 poses the existence of the Christian Church.—P. 8.] 
 
 + [The Gnostic pleroma is the ideal world, containing all 
 the sons, 7. ¢., the divine powers and attributes, such as mind, 
 reason, wisdom, truth, \ife, which gradually emanate from it 
 in a certain order (according to Valentine, in pairs with sex- 
 ual polarity, the νοῦς and ἀλήθεια, the λόγος and ζωή, the av- 
 θρωπος and ἐκκλησία). Christ is only one of. these aons. 
 But according to John, Christ is the whole pleroma from 
 which flow all the benefits of salvation and gifts of grace. 
 Irenwus, Ady. Her. 111. 11,1, argues from the Prologue of 
 John against the Gnostic idea of the pleroma.—P. 8. ] 
 
 t [Und zwar, niimlich, et méme. Tn this epexegetical sense 
 καί is taken by Winer, Gram. p. 407, Meyer and Alford. 
 
 cn by Π, gratiam super gratiam]. Variously 
 interpreted: (1) Starke: The grace of restoration, 
 for the grace lost in paradise. (2) Chrysostom, 
 Lampe, Paulus and others: The grace of the New 
 Testament instead of or after that of the Old.* 
 (9) Augustine: First justification, then eternal 
 life.¢ (4) Bengeland most moderns: One grace 
 after another [ever growing supplies of grace] 
 from the fullness of Christ,{—At the same time, 
 however, the Baptist doubtless thought of the 
 different developments of religious experience in 
 the course of the Old Testament prophecy. Grace 
 was continually assuming new forms. [This re- 
 mark loses its force if ver. 16 gives the words of 
 the Evangelist, not of the Baptist.—P. 8. 
 
 Ver. 17. For the law, efc.—[Antithetic de- 
 monstration of ver. 16.] The autithesis of the 
 Old and New Testaments, as in Paul (Rom. vi. 
 14; vii. 8; Gal. iv. 4, efc.]. 1t must be remem- 
 bered that both Apostles (and all the Apostles) 
 recognize likewise the unity of the Old and New 
 Testaments. This unity, even according to our 
 text, is Christ Himself, and it is elsewhere in 
 John [ch. viii. 56], as well as in Paul \ Rom. iv. 
 4), represented by Abraham, or by promise and 
 prophecy, also by the prophetic, typical side of 
 the Mosaic law itself. Thelaw, however, as law, 
 constitutes the opposition of the Old Testament 
 to the New. But the law is here placed in a two- 
 fold opposition to the New Testament, (1) As 
 against grace, it is the binding commandment, 
 which cannot give life, but by its demand of 
 righteousness works the death of the sinner, 
 either unto life in repentance, or unto death in 
 the judgment, while it is incapable of giving l.fe, 
 expiating, justifying, sanctifying. Rom. vii.; 2 
 Cor. v.; Gal. 111. (2) As against truth or the 
 reality of salvation and of the kingdom of 
 God, it is first only type, prefiguration, symbol; 
 and then, when the reality is come, shadow, Col. 
 ili. 17; Heb. x. 1. Notice also the further anti- 
 
 Comp. Gal. vi. 16; Eph. vi 18; Meb. xi. 17. 
 terpretation makes καί more forcible. It often means also, 
 even (eben, ja). See Winer, p 408. Similarly Bengel: omne 
 quid ex cyus plenitudine accipiendum erat, EY (SPECIATIM) gra- 
 tiam pro gratia.—P. 8.) 
 
 ἘΞ (Chrysostom supports this view by ver. 17, where the law 
 of Moses is contrasted with the grace of Christ; but for this 
 very reason the law cannot be another kind of grace, and is 
 never so calied. Cyril and Euthymius Zigabenus likewise 
 explain: τὴν καινὴν διαθήκην ἀντὶ τῆς παλαιᾶς.--Ρ. S.] 
 
 + [Or rather fides, and vita wterna, as the free reward of 
 faith. “Quia ipsa fides gratia est, says Augustine, ef vita 
 aterna gratia est pro gratia.” Pract. 111. in Joh., Tom. 111.. 
 Pars. ΠῚ p. 808. The similar interpretation of St bernard: 
 gratia gloriz pro gratia militie, is equally true and equally 
 insufficient. The glory of the heavenly state is only the last 
 
 But Lange's in- 
 
 . link in this chain of divine grace.—P. 8. 
 
 { [This interpretation is also adopted by Liicke, Thol., 
 Olsh., Mey., Hengstenb., Alf. Wordsw., and falls in most na- 
 turally with the idea of πλήρωμα. nor is it inconsistent with 
 
 | the fundamental meaning of ἀντί (grace exchanging with 
 
 grace). It is an unbroken stream of grace from justification 
 through the various stages of sanctification to life everlasting, 
 every new wave taking the place of and overwhelming, 
 though not superseding or destroying, the other. Ewald re- 
 
 fers to the multiplicity of spiritual gifts (χαρίσματα) in the 
 
 Apostolic Church, 1 Cor. xii—xiv., but the ordinary graces 
 and blessings must be included ἸΑντί does not always mean 
 an exchange that supersedes one thing, but, like παρά and 
 ἐπί, a succession. Bengel refers for a similar use’ of ἀντί to 
 Aischylus, Agam ,and Chrysostom, De sacerd. VI. 15. Other 
 examples are added by Liicke, Meyer and Alford. John 
 might have said χάριν ἐπὶ χάριτι or x. ἐπὶ χάριν (as Phil. 
 ii. 27) instead of ἀντί, but it would not have expressed so 
 strongly the overwhelming flow of grace upon grace. 
 For as idea comp. Rom. y. 1 ff; Gal. νυ. 22: Eph. νυ. 9— 
 Paps 
 
CHAP. 1. 14-18. 
 
 : 77 
 
 thesis, that the law was given, set forth, laid down 
 (£0607), asa lifeless statute; grace and truth 
 came, became (éy ἔν ε τ ο), unfolded themselves as 
 life:* 
 
 Grace and truth.+—@irace as the complete 
 New Testament grace of redemption, ‘‘in the 
 distinct and solemn sense” [ Meyer, p. 93], yet 
 according to its historical progress, which began 
 with Abraham’s righteousness of faith, Gen. xv. 
 6.—Truth, as the full truth of life and the full 
 life of truth, the reality and substance of salva- 
 tion, in contrast with the shadow. ' [hedeeming 
 grace is opposed to the condemnation, éruth to the 
 typical and shadowy character, of the law, of 
 which Bengel says: iam parans et umbram ha- 
 bens. | 
 
 Came through Jesus Christ.—In the his- 
 torical synthesis: Jesus Cunist, who is here for 
 the first time called by His full [historical] name 
 {in harmony with the instinctively artistic ar- 
 rangement of the Prologue],¢ the development of 
 the grace also culminates in the absolutely ef- 
 ficient grace of redemption. But as Christ the 
 Logos was from eternity, so also was the grace, as 
 the power of the love and righteousness of God 
 over the foreseen guilt of the world. Develop- 
 ment is therefore no more to be ascribed to the 
 grace in itself, than to the Logos in Himself; but 
 the eternal grace, with the eternal Logos, entered 
 into historical development towards incarnation, 
 and the consummation: Christ in Jesus, was also 
 the consummation of the grace. The thing here 
 expressed, therefore, is thé historical completion 
 and operation of grace, not as ἃ mere work of 
 Christ (Clement of Alex.), or of God (Origen), 
 but rather as the vital action of God in Christ. 
 Dorschiius: ‘ ἐδόϑη et ἐγένετο elegunter distinguun- 
 tur, Hor. I1L., prius enim organicam causam, poste- 
 rius, principalem notut.” Yet leaving the Father 
 the first principle. 
 
 Ver. 18. No man hath seen God at any 
 time.—That these words also might have been 
 spoken by John the Baptist, appears from ch, iii. 
 31, 32; and that they are to be actually attri- 
 buted to him, from the fact that the Hvangelist 
 evidently distinguishes the testimony concerning 
 Christ which, from ver. 15, the Baptist gave in 
 
 * [Bengel remarks here that no philosopher so accurately 
 employs words and observes their distinctions as John, espe- 
 cially in this chapter, and explains the difference between 
 ἐδόθη and ἐγένετο : “Mosis non sux est lex, Christi sua est gra- 
 tia et veritas.’ Alford, after De Wette, finds the reason of the 
 contrast in the fact that the law as a positive enactment was 
 narrow and circumscribed, aud hence ἐδόθη, while grace is 
 unlimited. But besides the idea of positive enactment, ἐδόθη 
 implies also the divine origin and solemn promulgation of 
 the law, while ἐγένετο indicates the free, spontaneous and 
 abiding nature of grace. Moses may disappear, for the Jaw 
 was only given through him, but Christ with His grace abides 
 forever. Lhe law commands, the gospel gives; the law con- 
 demns, grace justifies; the law kills, grace makes alive. The 
 highest mission of the law is to awaken a sense of sin and 
 guilt, the need of redemption, and thus to lead to Christ.— 
 Pose 
 
 + [Lhe conjunction καί before grace, as Bengel remarks, is 
 here elegantly omitted; fora “ἢ but” as wellas an “and” was 
 in place here.—P. 8.]_ 
 
 { (Comp. here the remarks of Meyer and Godet. The latter 
 says: “Cest ὦ cz moment du prologue que Vapotre prononce pour 
 la premiere fois le grand nom attendu depuis si long temps, Je- 
 sus-Christ. A mesure, que la divine histoire des misericordes de 
 la Parole envers Vhumanité se dcroule ἃ ses regards, ce. specta- 
 cle lui inspire des termes toujours plus concrets, plus humains.” 
 First the Word, then Life and Light, then the Only Begotten 
 of the Father, now Jesus Christ, who embraces all that was 
 eaid of Him before.—P,$.] > - 
 
 general, and particularly among His disciples, 
 from his next following testimony, ver. 19, before 
 the rulers of the Jews.* Our verse, however, 
 not only particularizes respecting the ἀλήθεια, 
 ver. 17 (Meyer). but at the same time enlarges 
 the preceding thoughts. Christ is so truly the 
 fulfiller of grace and truth, that He stands in 
 contrast not only to Moses, but also to the pro- 
 phets and to the Baptist himself (see ch. iii. 31), 
 No man hitherto has seen and revealed God in 
 the sense in which He has seen and revealed Him. 
 Christ, therefore, as fulfilment, is the first veri- 
 table revelation.—Gop is emphatically put first. 
 God, in His interior essence, and in His fulness 
 and full glory, no man hitherto hath seen.—No 
 MAN—. é., not only: not even Moses, but also: 
 none of all the prophets, not even the Baptist.— 
 SEEN (€@pake). Not merely perfecle cuynovit 
 (Kuinoel); nor does the term refer to intuition 
 
 ‘without visions (Meyer) ; still less to such a see- 
 
 ing on the part of the Logos, as was suspended 
 by His incarnation. For as to Christ’s seeing of 
 God, this was in its nature at once internal, in- 
 tuitive bebolding and external seeing. When 
 the prophets beheld, they saw not with the out- 
 ward eye; when they saw, they beheld not in 
 the prophetic way; and all that they in their 
 prophetic moments beheld, was picce-work, which 
 they beheld in its symbolical image. In Christ 
 the prophetic vision became one with the ordi- 
 nary external vision. He saw in all the outward 
 works of God His Spirit, His personal love; and 
 what He saw in the Spirit, He saw not merely as 
 idea, but as actual divine operation. To Him all 
 sensible seeing was permanently asublime seeing 
 of the majesty of God, a blissful seeing of the 
 love of the Father. And of this vision of Christ, 
 though it was grounded in the eternity of the 
 Logos, Briickner justly observes that it was not 
 interrupted by the incarnation. See ch. iil. 
 [The same perfect knowledge of God, Christ 
 claims for Himself alone, Matth. xi. 27,—a pas- 
 sage which strongly proves the essential har- 
 mony of the Christ of the Synoptists with the 
 Christ of John.—P. S. ] μ 
 
 The only begotten Son [God]; who is 
 on (or toward) the bosom of the Father.— 
 With the pree-existence of the Logos before His 
 incarnaticn, His co-existence duriug His incarna- 
 tion, is so simply put, that we can find in these 
 words nothing too high for the theology of the 
 Baptist. [?] If the Baptist elsewhere called 
 Him the One who baptized with the Holy Ghost 
 and with fire (Matth. iii.), the Bridegroom of 
 the church (John iii. 29), the One who cometh 
 from heaven, in contrast with all prophets, he 
 thereby designated Him also as the only begotten 
 Son. We may then leave it entirely undecided, 
 how far he actually understood the Sonship of 
 Christ from Psalm ex. and other passages, and 
 whether the term μονογενής does not belong ra- 
 ther to our Evangelist.—Wuo Is ON THE BOSOM 
 OF THE ΒΆΤΗΒΕ [ὁ Ov εἰς τὸν KOATOV—nOot 
 ἐν τῷ κόλπῳ--τοῦ πατρός. The preposition 
 εἰς expresses a leaning on, or direction towards, 
 
 ἘΠῚ dissent from this view. See foot-notes on page 76.— 
 
 + [On this remarkable difference of reading: ὁ μονογενὴς vie 
 6s, generally abbreviated in ancient MSS. YC and (0) ho 
 νογενὴς θεός or OU, see TExTUAL Noves (°).—P. S.] 
 
78 
 
 the bosum of the Father, the union of motion and 
 rest in the love of the Only Begotten to the Fa- 
 ther.* Comp. the notes on πρὸς τὸν ϑεόν, ver. 1. 
 The phrase fo be (leaning) on the bosom, like the 
 Latin, iz sinu or gremio esse, sedere, and the Ger- 
 man, Schoosskind, bosum-child, expresses a relation 
 of the closest intimacy and tenderest affection. 
 Compare what is said ot the Wisdom (the Logos) 
 in Proy. viii. 50: ‘*Then 1 was near Him as one 
 brought up with Him; and I was daily His de- 
 light, rejoicing always betore Him.” Bengel 
 remarks: ‘Zhe bosom here is divine, paternal, 
 fruitful, mild, sweet, spiritual. Men are said to 
 be in the loins (in lumbis) who are yet to be 
 born; they are in the bosom (in sinw) who have 
 been born. The Son was in the bosom of the 
 Father, because He was never not-born (non- 
 nalus, ἀγέννητος). The highest unity, and the 
 most intimate knowledge from immediate sight, 
 is here signified.””—P. 8.].—Acccording to 
 Hofmanny and Meyer, the Evangelist is speak- 
 ing here, and speaking of Christ exalted. From 
 this the εἰς τὸν κόλπον is supposed to explain it- 
 self as expressing the exaltation. But this would 
 deprive the clause of all force, and reduce it to a 
 pointless, self-neutralizing announcement. If it 
 means: The only begotten Son, who has now as- 
 cended to the bosom of the Father, who once 
 preached to us when He was with us,—the rela- 
 tive clause, besides being unmenning, would be 
 inaccurate; it should read: Who is again in the 
 bosom of the Father. The passage i. 50 does 
 not prove that during the earthly life of Christ 
 such an εἶναι εἰς τὸν κόλπον τοῦ πατρός did not be- 
 long to Him.{ The antithesis between His being 
 on earth (ch. i. 51) and His being in heaven 
 (ch. iii. 13), between His being with the Father 
 (ch. viii. 85), representing the Father (xiv. 9), 
 and being one with the Father (x. 30), and His 
 coming forth from the Father (xvi. 28), His being 
 alone with the Father in His passion (xvi. 32), 
 and His being forsaken by God (Matth xxvii. 
 46), as well as between His glory (c. i. 14) and 
 His being not yet glorified (vii. 39),—is to be 
 explained neither by a dualistic separation be- 
 tween the consciousness uf the Logos and the 
 consciousness of Jesus, nor by a pantheistic ad- 
 mission of human limitations into the Logos 
 (Thomasius), hut by the alternation of Christ’s 
 moods between His self-subsistent relation to God 
 and His self imposed compassionate relation to 
 the world, or between the predominance of self- 
 limiting grace and that of heaven-embracing om- 
 nipotence; between the states of humiliation and 
 exaltation in their essential principle and positive 
 spirit. We therefore. with De Wette, take ὧν asa 
 time-less present, and εἰς, after the analogy of the 
 
 * (Winer, Gramm , p. 387 (7th ed.): an den Busen (ange- 
 lehnt), gegen den Busen hin. Ewald translates am Schoosse— 
 P.S. 
 
 Ἔ Choke τδοιοὶς, Vol. I., p. 120, sec. ed.: der in den Schooss 
 des Vaters hingegangen But Meyer gave this explanation 
 before Hofmann, who also refers to him.—P. 8.] 
 
 t{[Hengstenberg, Briickner, Godet, Philippi likewise op- 
 pose Meyer's ungrammuatical reference of the present participle 
 ὧν to the future state of exaltation. The intimate communion 
 between the Son and the Father was not interrupted or sus- 
 pended by the incarnation. Christ, while on earth, was at the 
 same time in heaven (iii. 13), not simply de jure (as Meyer, in 
 the fifth edition, p. 95, explains it), but de facto in a most 
 real, though mysterious sense. (Wordsworth is altogether 
 too fanciful if he finds in ὁ ὧν an allusion to the peculiar 
 name of Jehovah, the Being, the ever Existing One.)—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 πρὸς τὸν θεόν in ver. 1, as expressing the eternal 
 direction of the Son towards the Father. Liicke 
 rightly refers the being in the bosom of the Father, 
 or for the Father, to the incarnate Logos, as He 
 here appears in the definite character of the only 
 begotten Son. Following the common acceptation, 
 Tholuck considers the figure as borrowed from 
 the place of fellowship at table, at the right 
 hand, ch. xiii. 25 [ἦν ἀνακείμενος . ... ἐν τῷ κόλ- 
 πῳ τοῦ Ἰησοῦ). Meyer thinks this unsuitable, 
 but refers the expression to the paternal embrace, 
 Luke xvi. 22 [ἐν τοῖς κόλποις .Ὑ But the common 
 acceptation is supported by the kindred expres- 
 sion of Christ, that He will come with the Fa- 
 ther to His own, to make His abode with them, 
 John xiv. 23; comp. Rev. ili. 20; xix. 9: 
 
 He hath, e/c.—Exeivoc [‘*an epithet of 
 excellency and of distance,” as Bengel observes] 
 is certainly very emphatic [He, and none else]; 
 yet not as looking to the local superiority of hea- 
 ven,{ but to the majesty of the Son of God. 
 
 Interpreted — Εξηγήσατο is hard to ex- 
 plain. Liicke refers it to the grace and truth 
 which Christ has seen in God; Meyer, to the sub- 
 stance of His view of God; [the E. V. (which sup- 
 plies: Him), Alford, Owen, Godet, to God Him- 
 self in the beginning of the verse.—P.8.] Liicke 
 translates: He hath revealed it; De Wette: He 
 hath proclaimed (declared) it, told it; Meyer: 
 He hath explained, interpreted [ viz.: the contents 
 of His intuitions of God]. The New Testament 
 parallels, Luke xxiv. 35; Acts xv. 12, 14, etc., 
 admit both renderings, but favor that of De 
 Wette; the passage Ley. xiv. 57 (LXX.) seems 
 rather to favor Meyer, especially since the word, 
 in classic usage, is applied particularly to the 
 explaining of divine things.Z4 As we attribute 
 the word to the Baptist, we conceive that it con- 
 tains an allusion to the obscure beginnings of 
 revelation in the Old Testament. The Baptist 
 has not understood the historical predictions of 
 Jesus, but has no doubt recognized in Christ the 
 key of the ancient time, the perfect interpretation 
 of the rudiments of revelation. We therefore take 
 ἐξηγήσατο absolutely, with respect to the old co- 
 venant. In virtue of His seeing of God He has 
 cleared up the law in grace and truth, brought 
 the Old Testament gloriously to light in the New. 
 He has brought and made solution. 
 
 [This very verb argues against Dr. Lange’s view 
 of the authorship of ver. 18, which must be as- 
 
 * [So also Winer, Liicke, Gess, Ewald, Godet, Alford, Web- 
 ster and Wilkinson.—P. 8.] 
 
 + [So also Robinson (Lex. sub κόλπος), Owen (from the idea 
 of embracing a friend and straining him to the bosom) and 
 Hengstenberg, who besides refers to similar expressions, 
 Deut. xiii. 7; xxviii. 36; Mich. vii.5; Isaiah xl. 11.—P. 8.] 
 
 ¢[As Meyer explains it in accordance with his reference 
 of the passage to the state of exaltation in heaven.—P. 8.] 
 
 2 [The words ἐξηγέομαι (properly to lead out, either in the 
 sense of faking the lead, or of bringing out, explaining the 
 hidden sense), ἐξήγησις, ἐξηγητής, are technical terms used by 
 the classic writers of the interpretation of divine oracles, vi- 
 sions, mysteries, prodigies, laws and ceremonies, and hence 
 properly applied by Christian writers to the exposition of the 
 holy Scriptures. See the passages collected by Wetstein, p. 
 841, and the references in Meyer, p.96. Lampe, who strictly 
 adheres to this technical sense, like Meyer, supplies no ob- 
 ject, and takes ἐξηγήσατο---ἐξηγητής ἐστιν, interpres est, as 
 regnat without the object is equivalent to rex est, and docet to 
 doctor est. The emphasis certainly lies on the verb rather 
 than the object. He has explained, truly and fully, in His 
 words and in His life; His instruction alone merits the name 
 of an explanation; He is the Expounder of God and divine 
 things.—P. ὦ] 
 
CHAP. I. 14-18. 
 
 79 
 
 ἘΞ 
 
 cribed to the Evangelist. The Baptist never came 
 into close personal intimacy with Christ, and died 
 before He had fully revealed the counsel of God 
 and the meaning of the Old Testament. But the 
 Evangelist, in full view of the atoning death and 
 glorious resurrection, could use this term in its 
 most comprehensive sense. With it the Prologue 
 returns to the beginning, and ἐξηγήσατο suggests 
 the best reason why Christ is called the Logos, 
 since He is the Revealer and Interpreter of the 
 hidden being of the Godhead in all that relates 
 
 to our salvation —John puts the supreme dignity | 
 
 of Christ, as the eternal Word, the Author of the 
 world, the Giver of life and light, the Fountain 
 of grace and truth, the only and perfect Ex- 
 pounder of God, at the head of his Gospel, be- 
 
 cause without this dignity Christianity would | 
 
 sink to a position of merely relative superiority 
 above other religions, instead of being the abso- 
 lute and therefore final religion for all mankind. 
 Luther observes on the Prologue: ‘‘ These are 
 indeed brief words, but they contain the whole 
 Christian doctrine and life.”—P. 8S. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. See the preced.ng exegesis. 
 
 2. The Word was made flesh. He was God, He 
 became flesh. What He was, He was not merely 
 in idea (Hegel), but in personal divine subsist- 
 ency ; what He became (ἐγένετο), He became not 
 merely in appearance (Gnosticism), nor in a par- 
 tial way (joining Himself to the flesh, or veiling 
 Himself in it, according to Nestorianism, or de- 
 priving the flesh of its genuineness, and trans- 
 forming it into a divine manifestation, according 
 to Eutyches), nor only for a particular need and 
 plrpose (Anselm), but perfectly and forever. As 
 Word, He was the full expression of the essence 
 of the Godhead, and therefore was also pure 
 eternal bemg and personal life; in His coming 
 forth, He entered into veritable, integral human 
 nature in its pure essence. The Word could not 
 be changed by the flesh (contrary to modern at- 
 tempts to carry change into the essence of God), 
 but the flesh wasto be perfected bythe Word in His 
 coming in it, carried from conditional potentiality to 
 deerminate actuality, mide the glorified organ of 
 the eternal Spirit. The prosecution of the doctrine 
 of the Communicatio idiomaium les not on the side 
 of the divine nature, but on the side of the human. 
 
 As regards the doctrine of the incarnation. the 
 Logos, as eternal Logos, became man, without 
 change in Himself; that is to say, the incarna- 
 tion was not occasioned by the sin of man. The 
 doctrine of the flesh must, according to our pas- 
 sage, be so constructed that the flesh shall be as 
 penetrable (and more) to the Spirit as to sin. 
 The union between the divine and human natures 
 is the great mystery of life, and to think of it 
 rightly we must keep the distinction, that the di- 
 vine beng unfolds itself in a conscious way, like 
 a work of art from a human mind, while the hu- 
 man becoming effects itself in an unconscious 
 way, after the manner of the development of a 
 plant. The pure contra-distinction appears in 
 the work of art, which unfolds itself synthetically, 
 subjecting to its service the material originally 
 belonging to it, and the metamorphosis of the 
 plant, which reveals spirit analytically, without 
 
 | 
 
 | sleeping. 
 
 attaining any power over itself. In the life of 
 the natural man (in the pure sense of the term) 
 nature predominates, but the spirit comes more 
 and more to power (1 Cor. xv. 45); in the life 
 of the spiritual man, who is from heaven, spiri, 
 tual consciousness predominates, appropriating, 
 pervading, and ruling the human organism. So 
 the Logos, with the absolute master power of His 
 essence.as Lagos, entered into human nature. 
 He is not only voluntary in His incaraation in 
 general; He is voluntury in each act of His hu- 
 milan nature, ὁ. ¢., of His human self-limitation 
 for the sake of a higher spontaneity. He is vo- 
 luntarily born (Luke i Ζύ sqq.), voluntarily a 
 child (Luke ii, 51), voluntarily sleeps (Mark iv. 
 38), is voluntarily ignorant as to the day of judg- 
 ment (Mark xiil. 82, 33), voluntarily suffers 
 
 | (Matth. xxvi. 53), voluntarily dies (John x. 18); 
 
 but all in order that He may truly live (John 
 v. 17; ix. 4), truly unfold Himself (John x. 15, 
 16; xii. 24), truly watch (Matth. xxvi. 08), truly 
 know (Mark iii. 12), truly act and triumph (John 
 ἘΠῚ. LS; and eternally live (John xyil.). 
 
 In other words, Curist entered into the entire 
 life of man, sin excepted, to raise it to the second, 
 higher life of glorified humanity. This opposi- 
 tion is illustrated by the suspensions of con- 
 sciousness in our natural life itself; and before 
 we decide respecting the divine mystery of the 
 Logos entering into sleep, we must be clear re- 
 specting the human mystery of our own mind’s 
 Ile goes to sleep. Weakness must be 
 transfigured by freedom into rhythm, or deter- 
 mination of power. In the édeal incarnation of 
 Christ, His historical incarnation, His subjection 
 to law, is actually involved. 
 
 38. And we beheld His glory. The humiliation 
 of Christ in the form of a servant did not hinder 
 the Evangelist from seeing His glory. The om- 
 nipotence which, in the strength of love, puts 
 limits upon itself (Matth. xxvi. 58, 54), is not 
 entered into an absolute humiliation, but into a 
 humiliation to our human vision, in order to re- 
 veal Himself in a higher glory. It remained 
 kpiyxc, inasmuch as it remained at every point 
 free; it became κένωσις, innsmuch as it made 
 earnest of the self-humiliation. But it did not 
 leave its riches of power and honor behind in 
 heaven ; it yielded them up to the world, 2 Cor. 
 viii. 9. The world had the honor of judging the 
 universal Judge; it had the power to put omni- 
 potence to death; the wisdom to judge concern- 
 ing him; the omnipresence of the Roman empire 
 to bring him down to Golgotha, the grave and 
 Sheol; but it thereby only gained the power to 
 judge itself, that it might be the medium of that 
 revelation of omnipotence in the impotence of 
 Christ whereby it was overcome, judged and re- 
 conciled. Full faith in the cross must feel that 
 Christ has humbled Himself by surrender of 
 Himself to the world, not in heavenly reservation 
 towards the world, and that here has taken 
 place on the full seale what occurs elsewhere on 
 smaller scales, or here in one central fact what 
 appears otherwise every where in history: God 
 makes Himself weak, and stands, as bound, in 
 His government, over against the freedoin of the 
 sinner, to let him feel in the judgment that phy- 
 sical power is nothing of itself, and that truth, 
 righteousness and love are all. 
 
80 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 4. Christ is the Only Begotten (μονογενής), in- 
 asmuch as He is the one Word, in whom all 
 things were ideally and virtually included, in 
 distinction from the universe in its develop- 
 ment; He is the First Born (πρωτότοκος), inas- 
 much as He has entered, as a principle, into de- 
 velopment. 
 
 5. And of Ilis fulness. If John could bear 
 witness of the pree-existence of Christ, he could 
 also testify that the prophets had all drank of His 
 fulness, und that their highest, fairest experi- 
 ence had been the experience of grace. 
 
 6. Grace for grace. The reciprocal forms of 
 grace in the Old Testament, and in the whole 
 history of the world. 
 
 7. I'he distinction between the Old and New 
 Testaments: (1) Moses, the servant, serving ; 
 Christ, the Son and Lord, reigning in the obedi- 
 ence of the Father; (2) Given, laid down; come; 
 (8) Law; grace and truth (see above). 
 
 HOMILETICAL AND PRACTICAL. 
 
 The combined testimony of the Old Testament 
 John and the New to the incarnation of the Son 
 of God: 1) The agreement of the two testimo- 
 nies; 2) their difference; 8) their copiousness. 
 —The Old Covenant and the New: 1) In con- 
 trast: Moses and Christ; 2) In harmony: John 
 and Christ.—The Old Covenant in its relation to 
 the New: 1) The advent of the New (Christ in 
 the Old Testament); 2) the dis¢ipline for the 
 New (Moses and the Law); 3) a shadow vanish- 
 ing before the New (**No man hath seen God at 
 any time’’).—Twofold testimony of the Baptist 
 concerning Christ: 1) Concerning the near ap- 
 proach of Christ, whose person he yet knew not; 
 2) coneeraing Jesus, that He is the Christ. —The 
 Incarnation for our salvation: 1) A great mys- 
 tery in its nature (“πιο » Word was made flesh’’); 
 2) a historical fact in its demonstration. (‘dwelt 
 among us”): 3) an assured sight of blessed eye- 
 witnesses (‘*we beheld’’); 4) a blessed experience 
 of all believers («full of grace and truth’’).— 
 The consummation of rev ela ution: 1) The reveal- 
 ing Word, which had sppenred in the Angel of 
 the Lord, now become man; 2) the glory of God 
 above the most holy place, now bodily manifested 
 in the dwellings of men; 8) (he entranced vision 
 of divine tokens, now become the blessed seeing 
 of the divine glory: 4) the law transformed into 
 the fulness of grace and truth.—*The Word 
 was made flesh :” a gospel of the highest know- 
 ledge; being 1) a view of Christ ; 
 philosophy; 3) a prophecy for Christianity.— 
 The announcement: The Word was made flesh: 
 1) a preaching of repentance (sin therefore does 
 not belong to the flesh, Rom. viii. 8); 2) a 
 preaching of faith. Our flesh should be trans- 
 formed through the Word.—Christ has explained 
 all: 1) The mysteries of the Old Testament ; = 
 the pil ding of humanity (the Word was mad 
 flesh) ; 3) the mysteries of nature (the Word en- 
 tered Ἄν the process of growth); 4) the myste- 
 ries of God. 
 
 Stanke: O the mystery! God is become 
 man: the Son of God the Father, a son of man ; 
 the Word, a child; the Life, a mortal man ; the 
 eternal Light is in the midst of darkness, Rom. 
 ix. 5.—How deeply the Most High has abased 
 
 2) the key of 
 
 Himself, and how gloriously the Humbled has 
 exalted us.*—Oanstuin: Christ has pitched His 
 tent in our nature, that He might make His abode 
 in each one of us, and He will still more glori- 
 ously pitch His tabernacle among men, and more 
 peculiarly manifest His glory, Rev. xxi. 8, 11.— 
 Jesus is ever, in His whole office, full of grace 
 and truth, In His prophetical office He preaches 
 {and actually presents] grace and truth; in Ais 
 priestly office He procures them; in His kingly 
 office He gives and maintains inems —Seest thou 
 how the Word is made flesh? Give diligence 
 that thou mayest be made like Him according to 
 thy measure in glory.—Zerstus: Christ, the one 
 inexhaustible fountain of all graces, from which 
 all believers from the beginning have drawn.— 
 Canstrin: The true use of grace received fits us 
 for more grace, so that one grace becomes the 
 reward of another, yet remains grace, Heb. x. 1. 
 Christ is the end of all the Mosaic system of sha- 
 dows, and in Him we have the substance itself, 
 which the shadows only prefigured, Heb. x. 1; 
 Col. 11. 17.—Jbid.: Grace and truth belong toge- 
 ther. Where grace is, in the forgiveness of sins, 
 there appears also the truth of a holy and upright 
 nature in Christ. And where the latter fails, 
 grace also is wanting.—Hepincer: Christ a pro- 
 phet and interpreter of the divine will. 
 Mosriem: The secord word: ‘*Truth” is con- 
 trasted with ceremonies. Moses set forth only 
 types and shadows; the Saviour has preached 
 [acted in ΠῚΡ life] pure truth, the grace and love 
 of God towards men without figure —Von Grr- 
 Lacu: ‘*He that cometh after me is preferred,” 
 efec. One of the many sacred enigmas in this 
 Gospel, in which the literary sense gives a para- 
 dox to incite us to seek a higher —From Auaus- 
 Tine: The same God who gave the law, has also 
 given grace; but this law He sent by His servant; 
 with the grace He has Himself come down.— 
 Iinupner: This sentence [‘‘the Word was made 
 flesh ’’] contains all: (1) The divinity of Christ— 
 Ila is the Logos; (2) His true humanity—He is 
 made flesh. This dwelling denotes His true hu- 
 man life, and is a pledge of our future dwelling 
 with Him.—There is no stopping, no limit, in 
 grace, but ever new growth in insight, power, 
 joy and peace.—ScuLEIERMACHER: Grrace for 
 grace. It is properly equivalent to grace in re- 
 ward for grace; ἡ, ¢., for our receiving one grace 
 from Him, another grace is in turn imparted.— 
 Ouly the One who is from the Father, hath seen 
 the Father (John vi. 46); only in Him and 
 through Him can man know God the Father, and 
 draw from His fulness grace and truth. 
 [Scuarr: Ver. 14. The Incarnation the cen- 
 tral truth of Christianity and of all religion: 1) 
 The end of the reign of separation from God, or 
 the reign of sin and death; 2) the beginning of 
 the reign of union and communion with God, or 
 the reign of righteousness and life.—The Incar, 
 
 * [Richard Crashaw (1646): 
 * Welcome to our wondering sight, 
 Eternity shut in a span! 
 Summer in winter! day in night! 
 Ileaven in earth! and God in man! 
 Great Little One, whose glorious birth 
 Lifts earth to heaven, stoops neaven to earth.” 
 Luther, in his Christmas hymn: “Gelobet seist Du, Jesu 
 Christ,” commemorates the sublime contrasts of the ‘trans- 
 cending mystery of the incarnation.—P. §.] 
 
CHAP. I. 14-18. 
 
 81 
 
 nation: 1) Sts nature: (a) not a change or con- 
 version of the Godhead into flesh, but an assump- 
 tion of manhood into abiding union with the se- 
 cond person of the Godhead; the two natures re- 
 maining distinct, yet inseparably united for ever ; 
 δ) not an assumption of a part of human nature, 
 but of the whole, body, soul and spirit ; Christ 
 being perfect God and perfect Man in one per- 
 son; (6) not an assumption of sin, but only of its 
 consequences, in order to remove and destroy 
 them; sin being no part of human nature as ori- 
 ginaily constituted, but a corruption of that na- 
 ture by a foreign poison and an abuse of free- 
 dom. Christ was tempted, and suffered and died 
 as we, but [He never submitted to temptation; 
 He “knew no sin,” and remained ‘holy, harm- 
 less, undefiled, and separate from sinners.” 2. 
 Its effecis: (a) the redemption of human nature, 
 or of the whole race, from the curse and domt- 
 nion of sin and death; (2) the elevation of hu- 
 man nature to abiding union with the Godhead. 
 —The Word became flesh: 1) really and truly 
 (against Gnosticism, docetism, Arianism); 2) 
 totally and perfectly (against Apollinarianism) ; 
 8) undividedly and inseparably (against Nesto- 
 rianism); 4) unmixedly, without confusion or 
 absorption of substance (against Eutychianism 
 and Monophysitism).—The incarnation the end 
 and aim of all religion; for religion (religio, from 
 relegare, to rebind, to reunite) implies: 1) an ori- 
 ginal union of man and God in the state of inno- 
 cence; 2) a separation of the two by sin and 
 ‘death ; 3) a reconciliation and reunion which was 
 effected by the atonement of Christ.—The mys- 
 tery of the incarnation reversely repeated in 
 every true regeneration by which man becomes a 
 child of God, a partaker of Christ’s ‘divine na- 
 ture,” and a ‘‘new creature in Christ Jesus.’’] 
 [Burxirr, ver. 14: Christ’s taking flesh im- 
 plies that He took not only human nature, but all 
 the weaknesses and infirmities of that nature also 
 (sinful infirmities being excepted), such as hun- 
 ger, thirst, weariness. As man, Christ has an 
 experimental sense of our infirmities and wants; 
 as God, He can supply them all. ] 
 [M. Henry (abridged) on ver. 16: As of old, 
 God dwelt in the tabernacle of Moses, by the 
 
 Shekinah, between the cherubim, so now He 
 dwells in the human nature of Christ, the true 
 Shekinah, the symbol of God’s peculiar presence. 
 And we are to address God through Christ, and 
 from Him receive divine oracles. All believers 
 receive from Christ’s fulness; the greatest saints 
 cannot live without Him, the weakest may live by 
 Him. This excludes boasting and silences per- 
 plexing fear.—G'race is the good will of God to- 
 wards us, and the good work of God in us. 
 God’s good will works the good work, and the 
 good work qualifies for further tokens of His 
 good will.—As the cistern receives from the ful- 
 ness of the fountain, the branches from the root, 
 and the air from the sun, so we receive grace 
 from the fulness of Christ.—Grace for grace 
 speaks the freeness of grace; the abundance of 
 grace; .the promotion of grace by grace; the 
 substitution of the N. T. grace for the O. I’. grace; 
 the augmen‘ation and continuance of grace; the 
 conformily of grace in the saints to the grace that 
 is in Christ, the saints being changed into the 
 same heavenly image. (A combination of differ- 
 ent interpretations of χάριν ἀντὶ χάριτος, which 
 may do for a sermon, but not for exegesis.) ] 
 
 [ AucusTINE onver. 17: The law threatened, not 
 helped; commanded, not healed; showed, not 
 took away, our feebleness. But it made ready 
 for the physician, who was to come with grace 
 and truth.—O.snausen: The law induces and 
 elicits the consciousness of sin and the need of 
 redemption; it only typifies the reality; the 
 gospel actually communicates reality and power 
 from above. | 
 
 [J. Ὁ. Ryn, ver. 18: After reading this Pro- 
 logue, it is impossible to think too highly of 
 Christ, or to give too much honor to Him. He 
 is the meeting point between the Trinity and the 
 sinner’s soul. ‘He that honoreth not the Son, 
 honoreth not the Father who sent Him” (John 
 v. 23).—QuEsNEL calls the Prologue, especially 
 ver. 1, ‘‘the gospel of the holy Trinity.” Our 
 knowledge of this mystery of mysteries begins 
 with the knowledge of the Son, who reveals and 
 expounds to us the Father, and who is Him- 
 self revealed and applied to us by the Holy 
 Spirit.—P. 8.1 
 
82 THE GOSPEL ACCORDING TO JOHN. 
 
 Π. 
 
 THE GOSPEL OF THE HISTORICAL MANIFESTATION OF CHRIST, OR HIS SELF-REVE- 
 LATION AND HIS VICTORY IN CONFLICT WITH THE DARKNESS OF THE WORLD. 
 
 Cuarter I. 19—XX. 81. 
 
 FIRST SHC Pho mM. 
 
 The Reception which Christ, the Light of the World, finds in His Life of Love among 
 the men akin to the Light, the Elect. 
 
 Cuap. 1. 19—IV. 54. ’ 
 
 IE 
 
 JoHN THE BAPTIST, AND HIS PUBLIC AND REPEATED TESTIMONY CONCERNING CHRIST. JESUS AC- 
 CREDITED AS THE CHRIST, ATTESTED THE SON OF GOD, THE ETERNAL LORD, AND THE 
 LAMB OF Gob. 
 
 Cuap. 1. 19-34. 
 (Cu. I. 19-28: Pericope for the 4th Sunday in Advent.) 
 
 (1) TESTIMONY OF JOHN THE BAPTIST BEFORE THE RULERS OF THE JEWS. JESUS THE MESSIAH 
 COMING AFTER THE BAPTIST, THE ETERNAL PRE-HISTORICAL AND SUPER-HISTORICAL LORD BE- 
 FORE HIM. 
 
 19 And this is the record [testimony] of John, when the Jews sent [to him]! priests 
 20 and Levites from Jerusalem, to ask him, Who art thou? And he confessed, and 
 21 denied not; but [and he] confessed, Iam not [Not I am]? the Christ. And they 
 asked him, What then? Art thou Elias [Elijah]? And hesaith,I am not. Art 
 22 thou that prophet? And he answered, No. Then? [in official demand] said they 
 unto him, Who art thou? that we may give an answer to them that sent us. What 
 23 sayest thou of thyself? He said, I am the voice of one crying in the wilderness, 
 Make straight the way of the Lord, as said [Isaiah] the prophet Esaias [ch. xl. 3]. 
 24 And they‘ which were sent were of the Pharisees [And they had been sent by the 
 25 Pharisees]. And they asked him, and said unto him, Why baptizest thou then, if 
 thou be not that [the] Christ, nor® Elias [Elijah], neither® that [the] prophet? 
 26 John answered them, saying, I baptize with [in] water; but there standeth one 
 27 among you [in the midst of you there standeth one], whom ye know not: he it 185 
 [This is he] who coming after me, is preferred [taketh place, or, hath come to be] 
 28 before me, whose shoe’s latchet I am not worthy to unloose. These things were done 
 in Bethabara [Bethany]' beyond Jordan, where John was baptizing. 
 
 (2) TESTIMONY OF THE BAPTIST BEFORE HIS DISCIPLES. THE HISTORICAL LAMB OF GOD; UPON HIM 
 THE DOVE. 
 
 29 The next day John [he]* seeth Jesus coming unto him, and saith, Behold the 
 Lamb of God, which taketh away [taketh away by bearing, or, beareth away] the 
 30 sin of the world! This is he of whom I said, After me cometh a man which [who] is 
 31 preferred [taketh place, or, hath come to be] before me; for he was before me. And 
 I knew him not; but that he should be made manifest to Israel, therefore am I come 
 32 [for this cause came I] baptizing with [in] water." And John bare record [witness], 
 saying, I saw the Spirit descending from heaven like" a dove, and it abode upon 
 33 hin. And I knew him not: but he that sent me to baptize with [in] water, the 
 same said unto me, Upon whom thou shalt see the Spirit descending and remain- 
 ing [abiding] on him, the same is he which [who] baptizeth with [in] the Holy 
 
CHAP. 1. 19-84. 88 
 
 34 Ghost [Spirit]. And I saw [have seen, ἑώραχα,] and bare record [have borne wit- 
 ness, μεμαρτύρηκα] that this is the Son of God. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 19.—Codd. B. C*., Lachmann add πρὸς αὐτόν. Not decisive. [, 6.3 L. al., text. rec., Tischend., 8th ed., omit it 
 Alf., with Lachin., inserts it—P. 8. , 
 
 2 Ver. 20.---ἰ[ὁτι ἐγὼ οὐκ εἰμὶ ὃ χριστός is the reading of the best MSS., δὲ, A. B.O*., L. X., Orig., Chrys., Cyr., Τ achm., 
 Tisch. (VIII. ed.), Alf., instead of οὐκ εἰμι ἐγώ. The former reading emphasizes ἐγώ, J for my part, and implies that John knew 
 another who was the Messiah, while the latter reading emphasizes the negation: It is not I who, ete.—P. 8.] 
 
 3 Ver. 22.—The οὖν after εἶπον here is significant. Not, as by Lachmann according to B. C., to be omitted. [Cod. Sin. 
 
 has it.] [ 
 4 Ver. 24.—Tischendorf, after several codd. (A.* B. C.* L.), omits the article before ἀπεσταλμένοι. As Origen supposed a 
 
 second embassy, the omission may have arisen with him. ['The Cod. Sinaiticus has a gap here, indicating the original presence 
 
 of the article-—E. Ὁ. Y.] 
 
 5 Ver. 26.—A. B. C. L. (Cod. Sin.] read οὐδέ both times, instead of οὔτε. The latter is probably exegetically the more ac- 
 curate particle. 
 
 6 Ver, 27.—The words αὐτός ἐστιν and ὃς ἔμπροσθέν μου γέγονεν are wanting in B. and C. (Cod. Sin.] and in Origen. Brack- 
 eted by Lachmann, omitted by ‘Tischendorf [and Alford]. he Johannean style is in favor of the first words; the 
 connection with ὁ omicw., etc., is in favor of the others. Cod. A., etc., and the similar expression in ver. 15, are in favor of 
 
 both. 
 7 Ver. 29.—The Recepta reads Βηθαβαρᾷ, after Origen. Authorities decisive against it. [Comp. the note of Alford in 
 
 loc.—P.3.] 
 8 Ver. 29.—Against the addition ὁ Ἰωάννης are A. B.C., etc. Meyer: “ Beginning of a church lesson.” [Cod. Sin., a 
 
 ap.—. D. Y. 
 
 ai 9 Ver. τα tis E. V. follows the Vulgate: qui tollit. The Gr. verb αἴρειν has the double meaning to take up (to bear the. 
 punishment of sin in order to expiate it, comp. Isa. hii: he bore our griefs and carried our sorrows), and to tuke away (=ad ac- 
 perv). Both may be combined (as is done by Olshausen) ahd expressed by the German verb hinwegtragen, to bear awuy, to take 
 away by taking upon one’s self, or to remove the penalty of sin by expiation: Seethe Exra. Norss. The present ὃ αἴρων is used 
 in prophetic vision of the act of atonement as a present and continuous fact.—P. 8.] 
 
 10 Ver. 31.—[Some authorities insert here and in ver. 33 the article τῷ before ὕδατι. “in the water (of Jordan) in which 
 you see me baptize.” Alford brackets, Tischend. (ed. VIII.) omits, Meyer (Ὁ. 112) defends it.—P 8.] 
 
 1 Ver. 32.—Most codd. read ws, not ὡσεί, which comes from Matth. iii.16; Luke iii. 22. 
 
 here. Itisa definite pointing of the rulers of 
 EXEGETICAL AND CRITICAL. the Jews to the person of the Messiah, not re- 
 lated so distinctly by the Synoptists, but of the 
 [Now follows the historical narrative. The | highest importance for the history of the tempta- 
 testimony of John the Baptist, and the eallofthe/tion. This: αὕτη, the following [it is the predi- 
 first disciples form the historical introduction or | cate, ἡ μαρτυρία the subject. A verbal testimony 
 the portico of the public life of Christ. John|is meant. Record now refers to written evidence. 
 omits the birth, early history and discourses of |—P.8.]. Ὅτε points also to a particular event, 
 the Baptist, as being sufficiently known from the | which took place at a particular time. That this 
 Synoptists, and confines himself to his testimony | event must have followed the baptism of Jesus is 
 after the baptism (alluded to asa past fact in | clear ;* because, according to vers. 31-83, it was 
 vers. 33, 34) and the temptation of Christ in the | that which gave the Baptist himself his first 
 wilderness, when He stood already in the midst | certainty respecting the person of Jesus; and 
 of the Jews (ver. 26). The testimony is three-| this certainty he expresses here, vers. 26, 27. 
 fold, 1) before the deputies of the Sanhedrin | Likewise ver. 29. Olshausen, Baumgarten-Cru- 
 from Jerusalem (19-28); 2) a day afterwards, | sius, and others, place the baptism between the 
 before a larger public and His disciples, as it | two testimonies, ver. 19 and ver. 29; Ewald, be- 
 would seem (29-34); 3) again a day afterwards, | tween ver. 31 and ver. 32; all against the testi- 
 before two of His disciples, who now joined | mony of the section before us. That John knew 
 Jesus (35-37).—The examination of John the | of the existence of the Messiah earlier, and with 
 Baptist by the official messengers of the Sanhe-} human reverence presumed that he found Him in 
 drin, who had the supervision of the public | the person of Jesus, Matth. iii. 14, is not incon- 
 teaching of religion among the Jews (Matth. xxi. | sistent with his still needing a divine attestation. 
 23), displays the prevalence and confusion of the| As regards the history of the temptation, its 
 Messianic expectations, and the hostility of the | termination coincides with the present testimony; 
 leaders of the hierarchy to the approaching new | for Jesus, the next day, comes again behind the 
 dispensation. The five questions of the priests | Baptist, and soon afterwards (not forty days af- 
 represent a descending climax (the Messiah; | ter) returns to Galilee. 
 Elijah; an anonymous prophet; why baptizest| When the Jews from Jerusalem.—[The 
 thou?) ; the short, laconic answers of the Bap-| Synoptists, who wrote before the destruction of 
 tist, in striking contrast, are rising from negation | Jerusalem, seldom use the term Jews as distinct 
 to affirmation, and turn the attention. away from | from Christians (Matthew five times, Mark seven 
 himself and towards Christ.—P. S.] times, Luke five times); John, who wrote after 
 Ver. 19. And this is.—The gospel history | the destruction of Jerusalem and after the final 
 itself begins with the testimony of John ἐπ separation of the Synagogue from the Christian 
 Baptist. Comp. Matth. iii; Mark i; Luke Sek * (So also Liicke, De Wette, Meyer, Wieseler, Ebrard, Luth- 
 The question is whether the same testimony is ardt, Godet, Alford, ete. Bengel infers from this passage that 
 meant here, as in ver. 15. Origen supposed this | the preaching of the Baptist began not long before the bap- 
 to be another testimony : Meyer thinks it the tism of Jesus ; otherwise the embassy would have been sent 
 : : earlier, Alford argues that it was absolutely necessary te 
 same. Evidently in ver. l5a general testimony, suppose that John should have delivered this testimony 
 with μαρτυρεῖ, 18 distinguished from a special, often, and under varying circumstances, first in the form 
 καὶ κέκραγε. This most public testimony concern- | given by Luke: ἔρχεται ὃ ἰσχυρ. μου κ. τ. A., and after it 
 
 A 2 in this form, οὗτος ἣν ὃν εἶπον, where his former testimony is 
 ing Jesus before the rulers is undoubtedly meant distinctly referred OP. ἘΠῚ pas 4 , 
 
84 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 church, uses it very often (over seventy times in 
 the Gospel and twice in the Apoc.).—P.8.] ’Lov- 
 δαῖοι, probably as yet primarily in the neutral 
 sense, though already conceived as about to be- 
 come a hostile body, on the way to apostasy 
 from true Judaism in opposition to the Messiah. 
 The conception is the historical one of the Jews 
 as the theocratic people, as in ch. ii. 13; iii. 1; 
 yv. 1, then branching into a friendly one (ch. iv. 
 22; xviii. 33) and a hostile (ch. v. 10; vii. 1; 
 viii. 31; x. 24, eéc.), which in the sequel prevails. 
 In the latter sense the term therefore denotes the 
 Jews as Judaists. Meyer therefore is not per- 
 fectly accurate when he says: ‘John, in his 
 writing, lets the Jews, as the old communion, 
 from which the Christian has already entirely 
 withdrawn, appear steadily in a hostile position 
 to the Lord and His work, the ancient theocratic 
 people as an opposition party to the church of 
 God and its Head.”” The Jews do certainly ap- 
 pear in this character predominantly in John, 
 and with good reason Meyer observes that this 
 can furnish no argument against the genuineness 
 of His Gospel (against Fischer and Hilgenfeld). 
 The expression, Zhe Jews, as he also remarks, 
 varies according to the context; here it is the 
 Jews from Jerusalem, the Sanhedrin. 
 
 Priests and Levites —[The two classes of 
 persons employed about the temple service, Josh. 
 lii. 3. In the wider sense, Levites designates the 
 descendants of Levi; in a narrower sense, as 
 here, the subordinate officers of the Jewish hier- 
 archy, as distinct from the priests of the family 
 of Aaron.—-P. S.] The Levites as an attendant 
 body were designed, under certain circumstances, 
 to arrest the Baptist, and at any rate to add 
 state as a convoy of police, or to enhance the of- 
 ficial dignity of the priests. It is a touch of his- 
 torical accuracy. 
 
 Who art thou ?—~. ¢., in thy official, theocra- 
 tic character. That they supposed He might lay 
 claim to the Messiahship, is evident from the 
 answer of John. They had official right, accord- 
 ing to Deut. xviii. 21, to inquire into his charac- 
 ter and his credentials as a prophet. They had 
 occasion to do so in his baptism (ver. 25), not 
 only because the baptism connected itself with 
 the kingdom of Messiah (Hzek. xxxvi. 25; 
 xxxvii. 23; Zech. xiii. 1), but also because the 
 baptism was a declaration concerning the whole 
 congregation of the people, that it was unclean 
 (Hag. ii. 14), which could easily offend the pride 
 of the Pharisees. Besides, the people were al- 
 ready inclined to take him for the Messiah, 
 Luke iii. 15. According to ver. 24, the delegates 
 were of the party of the Pharisees. These had 
 probably moved in the Sanhedrin, that the depu- 
 tation be sent, because the Messianic question 
 was of much more importance to them than to the 
 Sadducees, and because they, with their sensuous 
 Messianic hopes, took the matter of the creden- 
 tials of the Messiah more strictly in their more 
 external sense. 
 
 Ver. 20. And he confessed, and denied 
 twxwt.—Should this mean only: He denied not 
 his own real character? he confessed in this 
 matter the truth? The double expression, posi- 
 tive and negative, would be rather strong for 
 this. The question of the Sanhedrin set before 
 him the temptation to declare himself the Christ. 
 
 But in so doing he would have denied the Christ 
 whom he already knew, and denied his own bet- 
 ter, prophetic knowledge. We suppose, there- 
 fore, that his confessing and not denying in re- 
 gard to himself imply at the same time his con- 
 fessing and not denying in regard to Christ. 
 This is indicated also by the emphatic order of 
 the words: ἐγὼ οὐκ εἰμί, which is supported by the 
 best authorities as against οὐκ εἰμὶ ἐγώ. Meyer: 
 “1 for my part,” implying that he knows another, 
 who zs the Messiah.—The reserve of the Baptist 
 towards the deputation shows the mighty pro- 
 phet, who understood them. He leaves each 
 successive development of his deposition to be 
 drawn from him, till the moment for his testi- 
 mony arrives. This mysterious bearing is no 
 doubt intended also to humble and press the self- 
 conceited spirit. 
 
 Ver. 21. What then? Art thou Elijah ? 
 —The question is a half inference. He who 
 comes with such pretensions must be, if not the 
 Messiah Himself, at least the Elijah who precedes 
 Him. They refer to the Messianic prophecy, 
 Mal. iv. 5. The pure sense of this prophecy, 
 that an ¢deal Elijah should precede the Messiah, 
 which John actually was (Luke i. 17; Matth. xi. 
 14; xvii. 10), had early become corrupted among 
 the Jews, as is shown by the very translation of 
 the passage in the Septuagint. ᾿Ηλίαν τὸν Θεσ- 
 βίτην (Klijah the Tishbite).* Thus these 
 messengers understood the word entirely in a 
 superstitious sense, taking it literally for the 
 actual Elijah. Hence Johnanswers categorically: 
 Iam not [not the Tishbite, whom you mean. j+ 
 But he adds no explanation; for this would have 
 involved him in an exegetical controversy, and 
 turned him from his main object, which was to 
 testify of Christ. 
 
 Art thou the prophet ?—The next question 
 in the spirit of their theology ; hence occurring 
 immediately. The prophet, with the article; 
 the well-known prophet; a personage in their 
 Messianic theology presumed to be familiar. 
 According to Chrysostom 
 Bieek, Meyer, [Alford], the prophet meant 
 would be the one spoken of in Deut. xviii. 15 3 
 but this we must certainly, with Hengstenberg 
 and Tholuck, deny, for this prophecy was at 
 least in Acts iii. 22; vii. 87 referred to the Mes- 
 siah. It isa question whether the passages, John 
 vi. 14; vii. 40, refer to the passage in Deutero- 
 nomy. From Matth. xvi. 14 it is sufficiently evi- 
 dent that an expectation of Jeremiah? or some 
 one of the prophets as the forerunner of the 
 Messiah was cherished. Probably this expecta- 
 tion was connected with the doctrine of the woes 
 
 * [Chrysostom, Jerome, Augustine and other fathers distin- 
 guished two Elijahs, corresponding to the two advents of 
 Christ, 1) a man of the spirit and power of Elijah, 7. e., John 
 the Baptist; 2) Elijah the Tishbite, who shall precede as a 
 herald the second or judicial coming of Christ. This view is 
 adopted by Ryle, who thinks that John could not well have 
 answered in the negative, if there is no literal fulfilment of 
 Malachi’s prophecy in prospect. Trench (Studies in the Gos- 
 pels, p. 214) leaves the question undecided.—P. 8.] 
 
 +[Bengel: Omnia a se amolitur, ut Christum confiteatur et 
 ad Christum redigat querentes. ‘We turns all from himselt 
 that he may confess Christ and bring the inquirers to Christ.” 
 his expresses the true character and mission of the Baptist. 
 Comp. iii. 30.—P. 8.] 
 
 ¢ [Lhe absence of a name is urged in favor of this interpre- 
 tation —P. &.] 
 
 ὁ [Grotius, Kuinoel, Olsh. refer ὁ προφήτης to Jeremiah. 
 P. 8.) 
 
 [Bengel], Liicke, © 
 
CHAP. I. 19-384. 
 
 85 
 
 of the Messiah, that is, with what was known of 
 the suffering Messiah. The wailing Jeremiah, or 
 one of the later prophets of affliction, seemed 
 better fitted for the fore-runner of the suffering 
 Messiah, than the stern, judicial Elijah. The 
 gradual shaping of this expectation of Jeremiah 
 as a guardian angel in the theocratic day of suf- 
 fering, appears in 2 Mace. ii. 7; xv. 18. This 
 particular prophet, therefore, is meant, who 
 should complete the foreruuning office of Elijah, 
 and probably precede him. ‘This expectation 
 also was here literally and superstitiously taken. 
 Henceagain: No!—the short answer ov. Luthardt 
 quite falsely refers to the prophets in the second 
 part of Isaiah (6. xl.). Against this see Meyer 
 [ῥΡ- 101, note]. 
 
 Ver. 22. Then said they unto him, Who 
 art thou 2—Now they come out with the cate- 
 gorical official demand of an explanation. Yet 
 we must notice that they do not yet say: Thou 
 art unauthorized. They distinguish the prophetic 
 appearance of the Baptist in general from his 
 baptism. They wished primarily that he should 
 explain himself concerning his prophetic mission. 
 [Alford: ‘*They ever ask about his person: he 
 ever refers them to his office. He is no one—a 
 voice merely: it is the work of God, the testi- 
 mony to Christ, which is every thing. So the 
 formalist ever in the church asks, Who is he? 
 while the witness for Christ only exalts, only 
 cares for Christ’s work.”—P. S. ] 
 
 Ver. 23. Iam the voice of one crying.— 
 Is. xl. 38. As Christ, when He calls Himself the 
 Son of Man, applied to Himself as Messiah a 
 passage of prophecy which had been unnoticed 
 and obscured by the Jewish Messianic theology, 
 Dan. vii. 18, so did the Baptist when he called 
 himself the voice of one crying in the wilderness. 
 By this the same subject was meant, as by the 
 Elijah of Malachi, but the passage had not been 
 corrupted by a carnal interpretation, and was 
 perfectly fitted to denote the unassuming spirit 
 ‘of the Baptist, who would be wholly absorbed in 
 his mission to be a herald of the coming Messiah. 
 The quotation is after the Septuagint, except εὐ- 
 fivate instead of ἐτοιμάσατε. It appears from 
 this passage that the Synoptists (Matth. iil. 3), 
 following John’s own declaration respecting 
 himself, have applied that passage of the prophet 
 in its direct intent to him. 
 
 Ver. 24. Were of the Pharisees.—This 
 conveys primarily the explanation that they did 
 not understand a Scripture for which they had 
 no distinct exegetical tradition; at least they 
 knew not how to apply the passage cited to John. 
 Then, that they were disposed to allow the right 
 to baptize only to one of the three persons 
 named: the Messiah Himself and His two fore- 
 runners. Baptism was the symbol of the purifi- 
 cation which should precede the Messianic king- 
 dom. The tract Kiddushin says (see Tholuck) : 
 ‘Elijah comes, and will declare clean and un- 
 clean.” 
 
 Ver. 26. I baptize in water.—In this an- 
 swer Heracleon, and Liicke and De Wette after 
 him, have missed the striking point. According 
 to Meyer, John now explains himself more par- 
 Neularly respecting what he has said. To the 
 question: Why baptizest thou? he answers: I 
 baptize only with water; the baptism of the Spi- 
 
 come, 
 
 rit is reserved to the Messiah. To the remin- 
 der: Thou art not the Messiah, eéc., he answers: 
 The Messiah is already in the midst of you, there- 
 fore is this baptism needful. The matter re- 
 solves itself simply into John’s declaration: The 
 Messiah is the proper Baptist of the prophets ; 
 and his implied assertion: Your interpretation 
 of Ezek. xxxvi. 25 is false. But because this 
 true Baptist is here, I with my water-baptism 
 prepare for His baptizing with the Spirit. It is 
 at the same time implied that it is rather the 
 Messiah who accredits him, than he the Messiah. 
 In water. See'Matth. iii. 11. 
 
 But there standeth one among you.— 
 If the αὐτός ἔστιν and the ὃς ἔμπροσθέν μου γέγονεν 
 be omitted, as they are in Codd. B. C. L., the 
 clause would proceed: One whom ye know not, 
 cometh afters me, ete. We retain these words, 
 which are doubted by Tholuck and Meyer; be- 
 cause John in ver. 15 has noted this formula as 
 the most publictestimony of the Baptist —Whom 
 ye know not.—A reproof: Ye ought to have 
 known him already: a hint: Ye must now learn 
 to know him. The words: Standeth, or hath 
 among you, can hardly refer only to the 
 birth of Jesus in Bethlehem and His obscurity in 
 Nazareth. They look to the baptism of Christ as 
 the beginning of His public appearance. The 
 objections of Baur and Baiimlein to this are 
 groundless. 
 
 Ver. 27. He itis, who coming after me 
 [behind me].—See ver. 15.—Whose shoe's 
 string, etc. [In the East, people wore only san- 
 dals, or the soles of a shoe, bound fast to the foot 
 by strings]. See Matth. iii. 11. That is: Whom 
 I am not worthy to serve as aslave. It is a pa- 
 
 rallel, or a concrete form, of the expression, ver, 
 15: ὅτι πρῶτός μου ἦν. 
 
 Ver. 28. In Bethabara beyond Jordan.— 
 Rather Bethany, see the Textual Notes. But not 
 the Bethany on the Mount of Olives, ch. xi. 18. 
 The place seems to have been a ford on the 
 further side of the Jordan in Persea, not other- 
 wise known under this name of Bethany. Ori- 
 gen explored that region, and found a Bethabara 
 (see Judges vii. 24) about opposite Jericho. The 
 conjecture of Possinus and Hug, that the name 
 
 MIX M3, domus navis, expresses the same as 
 
 may Va, domus transitus (ford-house), is not 
 
 invalidated by the suggestion (of Meyer) that 
 this etymology does not suit Bethany on the 
 Mount of Olives; for the name of Bethany might 
 have arisen in different ways. Bolten and 
 Paulus, by a period after éyévero, made out the 
 Bethany on the Mount of Olives; Kuinoel made 
 the ‘‘beyond,”’ this side; Baur invented the fic- 
 tion that the author would make Jesus begin, as 
 well as finish His ministry in Bethany.—The 
 statement that the deputation received their an- 
 swer from the Baptist at Bethany, beyond Jor- 
 dan, leads to the inference that on their return 
 through the wilderness they already came unin- 
 tentionally into theneighborhood of Jesus at Je- 
 richo. 
 
 Ver. 29. The next day John seeth Jesus 
 coming unto him.—The Evangelist finds the 
 days now following so important that he enume- 
 rates them in order; the first, ver. 29; the se- 
 cond, ver. 86; the third, ver. 43. Hereupon 
 
86 THE GOSPEL ACCORDING TO JOHN. 
 
 Luthardt observes, p. 76: The Evangelist be- 
 gins and closes with a week; on the third day 
 those disciples come to him, on the fourth Simon, 
 and on the fifth Philip and Nathanael join the 
 others, on the sixth Jesus is journeying with His 
 disciples, on the seventh in Cana. If this exact 
 reckoning of a week were designed (so that Jesus, 
 according to Luthardt, would, as it were, keep a 
 Sabbath in Cana), the fourth day would have to 
 be made distinct, and the third (ch. ii.) marked as 
 the seventh. It is much more natural to let the 
 three days come so that the calling of Peter falls 
 late in the evening of the day of ver. 35. The 
 third day (ch. ii. 1) is, according to Origen, 
 Baur and Meyer, the third from the day of ver. 
 43. Baur gives as a reason for this (which is a 
 change from a former view of his) a silly fancy, 
 that the six days should correspond to the six 
 water-pots in ch. ii. Meyer better: If it were 
 the third day from that of ver. 55, or the day 
 following that of ver. 43, we should have τῇ ἐπαύ- 
 ρίον again. Against his longer reckoning (ch. 
 li. 1: the third day from that of i. 43) we must, 
 however, observe that the proper starting-point 
 of the reckoning thus far is still the day of the 
 accrediting of Jesus as the Messiah on the part 
 of John. It is important to the Evangeiist to 
 set forth what a life trom day to day was then 
 begun. On the first day, the pointing of the 
 disciples to Jesus; on the next, three or four 
 disciples gained; on the day after, two more. 
 If now we suppose that the third day is the same 
 with the ἐπαύριον of ver. 43, or is reckoned from 
 the accrediting of Jesus, ver. 19, this explains 
 the fact that the marriage-feast had already con- 
 tinued nearly three days when Jesus arrived, and 
 that the wine was exhausted.’ The line between 
 the day in the wilderness and the day of ver. 43 
 still remains somewhat uncertain.—Our first 
 date, ver. 29, denotes the day after that declara- 
 tion of the Baptist to the deputation from Jeru- 
 salem, not one of the days following. Jesus re- 
 turns from the temptation. The reason why He 
 returns to John is not given; yet it is at hand. 
 John must know that Jesus intended to disap- 
 point the chiliastic Messianic hopes of the Jews. 
 He must also bear witness of the course which 
 Jesus intended to take; he must be guarded to 
 the utmost against the vexation of imagining 
 that Jesus would adopt a different course from 
 what he might have expected in the Messiah ac- 
 credited by him. And then this also was what 
 led to John’s transfer of his disciples to the dis- 
 cipleship of Jesus, though the outward attach- 
 ment of the Baptist himself to Jesus was not to 
 be expected. 
 
 Behold the Lamb of God.—The Baptist 
 knew from three sources the appointment of the 
 Messiah to suffering: (1) The experience of 
 suffering by the pious, especially the prophets, 
 as well as the import of the sacrificial types and 
 the prophecies of the suffering Messiah. (2) The 
 baptism of Christ, which indicated to him that 
 Christ must bow under the servant-form of sin- 
 ners, or which was an omen of His suffering, 
 see Matth. iii. 14, (8) A decisive point, which 
 has not been noticed: The Baptist has directed 
 the deputation from Jerusalem to the Messiah, 
 who was in thevicinity. He may therefore sup- 
 pose that they have come to knowhim, And 
 
 now he sees Christ coming back from the wilder- 
 ness, alone, in earnest, solemn mood, with the 
 expression of separation from the world. He 
 could not have been a man of the Spirit, without 
 having perceived in the Spirit that an adversity, 
 or a sacrificial suffering of premonitory conflict, 
 had taken place. This accounts also for his first 
 
 exclamation being: Behold the Lamb of God!— . 
 
 and the supposition that the Evangelist has put 
 his own knowledge into the mouth of the Baptist 
 (Strauss, Weisse), loses all support. That the 
 subsequent human wavering of the Baptist, Matth. 
 xi. ὃ, is not inconsistent with his present divine 
 enlightenment and inspiration, needs no explana- 
 tion; the opposition between the divine and hu- 
 man elements is nowhere entirely transcended in 
 the Old Testament prophets. And Matth. xi. 3 
 itself proves that John had till then depended 
 with assurance upon Christ, and even then could 
 not give Himup under temptation. The Baptist, 
 says Meyer in explanation, had not a sudden 
 flash of natural light, or a rising conviction, but 
 a revelation. But sudden flashes produced by 
 rising convictions can hardly be separated from 
 
 revelations, unless we conceive the latter as im- 
 
 mediate, magical effects. With a natural light 
 we have nothing to do. 
 
 Now comes the question: What is meant by 
 the Lamb of God? By the article it is designated 
 as appointed, by the genitive as belonging to 
 God, appointed for Him for a sacrifice, 15. liii.; 
 tev. v. 6; xiii. 8. The phrase implies also, se- 
 lected by God. The question arises, however, 
 whether the expression is to be referred to the 
 
 paschal lamb (with Grotius, Lampe, Hofmann, . 
 
 Luthardt [Bengel, Olshausen, Hengstenberg], 
 and others), to the sin-offering (with Baumgar- 
 ten-Crusius and Meyer), or to the prophetie pas- 
 sage, Is. lili. 7 (with Chrysostom) [Origen, Cy- 
 ril, Liicke, Thol., De Wette, Briickner, Meyer 
 (5th ed.), Ewald]. For it is clear that we are 
 not, with Herder, to suppose it a mere figure of 
 a religiously devoted servant of God. We are 
 evidently directed primarily to that passage of 
 Is. lili; for John had taken the description of 
 his own mission from the second part of Isaiah, 
 und the Messianic import of the passage named 
 caunot be evaded (see Liicke, I. p. 408 sqq.; 
 Tholuck, p. 90; my Leben Jesu, 11. p. 466), and 
 the particular features suit. [Tothe same chap- 
 ter in Isaiah reference is had Matth. viii. 17; 
 Acts viii. 82; 1 Pet. ii. 22-25.—P.8.] The 
 Septuagint reads ἀμνός for the Hebrew on), ver. 
 7. Itis said in ver. 10, He made ‘His soul an 
 offering for sin,” OWN. It is said of Him in ver. 
 4: «He hath borne (XW), Sept. φέρει) our griefs.” 
 Specially important is ver. 11: “By his know- 
 ledge shall my righteous servant justify many; 
 
 for he shall bear (930°) their iniquities.” And 
 the bearing, in connection with the idea of the 
 offering for sin and the vicarious expiation, in- 
 volves the idea of taking away, carrying off; it 
 is therefore of no account that the Baptist says 
 αἴρειν, aud the Septuagint φέρειν (see 1 John iii. 
 5), for it is the way of the Seventy to express 
 the bearing of sin by φέρειν. The interpreta- 
 
 * [Meyer (p. 108), on the contrary, takes αἴρειν here in the 
 sense to take away, to abolish, but admits that this idea pre 
 
CHAP. I. 19-84. 
 
 87 
 
 tions: put away (Kuinoel), support (Gabler), ab- 
 stractly considered, deviate from the notion of 
 atonement, though they are included in the con- 
 crete term aipery: suffer—endure—piacularly’ bear 
 —take away and blot out. Latterly the term has 
 been emptied of its element of expiation again by 
 Hofmann and Luthardt, and referred to the then 
 beginning suffering of Christ through the sins of 
 men in [lis human weakness, without reference 
 to His death (see against this Meyer and Tho- 
 luck). Of course, on the other hand, the word 
 of the Baptist is not to be referred, as ἃ mature 
 dogmatic perception, to the future death of 
 Christ. Yet a germ-perception of the atoning 
 virtue of the holy suffering even the ancient pro- 
 phets had, Is. lili, And how powerfully the 
 thought had seized the Baptist, appears from his 
 naming sin (τὴν ἁμαρτίαν) in the singular,* as the 
 burden which Christ has to bear, and besides as 
 the sin of the world.—But 1f the prophet, Is. liii., 
 evidently himself went back to the notion of the 
 expiatory sacrifice, then the Baptist also did‘the 
 same. Lambs were by preference taken for the 
 sin-offering, Lev. v. 6; see Tholuck. Christ, as 
 the Lamb appointed by God, is a sin-offering, 
 which atones for the guilt of the world. The 
 fact that men have made Him, over and above 
 this, even a curse-bearer, and that under the di- 
 rection of God, is not included in the idea before 
 us, yet neither is it excluded by it. But as re- 
 gards the further step backward, to the paschal 
 lamb, which Justin Martyr, Clement of Alexan- 
 dria, and others combined with the reference to 
 Is. liii., it is contested by Tholuck and Meyer. 
 Justly, so far as the paschal lamb in the stricter 
 sense served as a meal of thank-offering; but 
 unjustly, so far as the paschal lamb in the wider 
 sense formed the root of the whole system of 
 sacrifice, and pointed by the blood on the door- 
 posts to the atoning offering, nay, even ran back 
 to the curse-offering, the extermination of the 
 Iigyptian first-born.—Mark further the rapt 
 manner in which the Baptist utters the great 
 word: Behold the Lamb of God! The sequel 
 shows that he speaks thus to his disciples.+ 
 Ver. 30. This is he of whom I said.— 
 Meyer properly observes: ‘LThese words refer not 
 to the testimony in vers. 26, 27, but to all that 
 John had previously said of the coming Messiah. 
 John had described the divine mark of the Mes- 
 siah, before he knew the particular person; now 
 
 supposes the idea of bearing (Das Hinwegnehmen der Siinde 
 von Seite des Lammes setzt das Aufsichnehmen derselben vor- 
 aus). Dr. Lange’s view is more correct. In Isa. liii., to 
 which also Meyer refers the passage, the idea of expiatory 
 bearing (NW), UXX.: φέρει, ἀνήνεγκε, ἀνοίσει) prevails. By 
 irae 
 
 assuming and bearing our sin, Christ has abolished it. His 
 blood cleanseth from all sin, 1 John i. 7.—P. 8. 
 
 * (This, with the article, forcibly presents the sins of the 
 race as one fact. Christ bore the whole. ‘Sin and the 
 world,” says Bengel, “are equally wide. In Tsaiah liii. 6, 8,12 
 a singular number is used in the midst of plurals.”— 
 + ote on this important and difficult passage Liicke, I. 
 401-416, and Alford, who likewise refers the Lamb of God to 
 the prophetic announcement in Isa. 111]. 7, where it is con- 
 nected with the bearing and taking away of sin. But this 
 does not set aside the fact that Christ was indeed the true 
 Paschal Lamb slain for us, 1 Cor. v. 7. The passage is 
 strangely misunderstood by the author of Ecce Homo, Ch. I., 
 who endeavors to explain it from the 23d Psalm, as describing 
 a state of quiet and happy repose under the protection of the 
 Divine Shepherd, The exegesis is the poorest part of this 
 book.—P, 8.] 
 
 he joyfully shows that he rightly described Him, 
 and said none too much. 
 
 Ver. 31. And I knew him not.—(Not: 
 Even I knew him not. )*—That is, I did not with 
 divine certainty, by revelation, know Him ;— 
 though in his human feeling he reverenced Him 
 in unrestrained foreboding (against Liicke, Ew- 
 ald). Hence no contradiction to Matthew 
 (against Strauss, Baur). But now he shows how 
 he came to this knowledge. As he was to intro- 
 duce the Messiah in official authentication, he 
 must have a token from above. This was given 
 him. 
 
 But that he should be made manifest.— 
 The ultimate and highest object of his baptism 
 did not exclude the tributary purposes of pre- 
 paring a people for the Lord. According to the 
 Jewish tradition in Justin (Dial. eum Tryph., ch. 
 viii.) the Messiah was to remain unknown [ἄγνωσ-- 
 toc] till Elijah should anoint Him, and thereby 
 make Him known to all [φανερόν πᾶσι ποιήσῃ |.— 
 Baptizing in water [ἐν (τῷ) ὕδατ τῆ.--Απ 
 humble description of himself in comparison 
 with Him who baptizes with the Spirit.”” Meyer. 
 
 Ver. 82. And John bare witness, saying. 
 —We might expect the mark of the Messiah given 
 to John to come before his testimony, 7. e., ver. 
 33 before ver. 82. Hence Liicke and others read 
 this verseas a parenthesis. But this exhibition 
 of the testimony of John is intwo parts. The 
 Evangelist distinguishes the first exclamation of 
 John respecting Christ as the Lamb of God from 
 the then following testimony of the way in which 
 he came to know Him. Thus we have to make 
 anew paragraph at ver. 82. John bears witness 
 of the way in which he came to know Jesus in 
 His baptism as the Messiah. 
 
 Isaw the Spirit descending. —Hecre we 
 must (1) assert against Baur, that the Baptist is 
 speaking of the actual event of the baptism; this 
 is clear from the connection of ver. 32 with ver. 
 31; (2) dispute [Theodore of Mops.], Tholuck, 
 [ Alford] and others in the idea that the Baptist 
 had the manifestation alone, and that it was an 
 inward transaction,excluding externality (though 
 not excluding allobjective element). ‘Even the 
 σωματικῷ εἴδει in Lu, 111. 22, cannot prove the 
 outwardness of the phenomenon; for it rather 
 expresses only the unusual fact that the dove 
 served as the symbol of the Spirit.” Tholuck. 
 Against this are (1) the fact that the event was 
 given by an inward voice to the Baptist as the 
 token. On the supposition of mere inwardness 
 the inward voice alone would have sufficed; at 
 all events it must have come at the same time 
 with the token. (2) The mention of the appear- 
 ance of the Spirit, ὡς περιστερά, asa dove. Merely 
 inwardly seen, this would be only an apparition, 
 notatoken. (8) Θεάομαι is used, as in ver. 14, 
 of a seeing which is neither merely outward, nor 
 yet merely inward. (4) The participation of 
 Christ ; according to the Synoptists, in the see- 
 ing of the phenomenon ; to which must be added 
 
 * [Kayo, or as δὲ, reads, καὶ ἐγώ. Alford explains: 1 
 also, like the rest of the people, had no certain knowledge of 
 Him. Rut καὶ here reassumes ἐγώ, ver. 30, and continues 
 the narrative. See Meyer. John knew Jesus far better than 
 the people (Matth. 1ii. 14), but in comparison with his divine 
 knowledge of inspiration received at the baptism of Christ, 
 his former human knowledge of conjecture dwindled into ig- 
 norance,—P, §.] 
 
88 
 
 THE GOSPEL ACCORDING TO JOHN. ' 
 
 the voice: ‘¢ Thou art my beloved Son !’’—show- 
 ing that Christ was the centre of the whole ap- 
 pearance. (5) The analogy of the signs (rush- 
 ing wind and tongues of fire) at the outpouring 
 
 of the Holy Ghost on the day of Pentecost. See 
 this Comm. on Matth. 111. 183—17; p. 77. Tho- 
 
 luck: ‘The point of comparison between the | 
 
 symbol (symbolical phenomenon, we should say) 
 and the Spirit, Theodore of Mopsuestia takes to 
 be the affectionate tenderness and attachment of 
 the dove to men; Calvin, its gentleness: Nean- 
 der, its tranquil flying; Baumgarten-Crusius, 
 a motherly, brooding virtue, ccnsecrating the 
 water (Gen. i. 1); most, from Matth. x. 16, pu- 
 rity and innocence.* This last is certainly to be 
 taken as the main point,+ yet it is connected with 
 the gentle, noiseless flight of this particular bird. 
 In the Targum on Cant. ii. 12, the dove is re- 
 garded as the symbol of the Spirit of God,” 
 We suppose that the phenomenon and the symbol 
 are to be distinguished; the phenomenon we take 
 to have been a soft, hovering brightness, resem- 
 bling the flashes from a dove floating down in 
 the sunlight (Ps. Ixviil. 18: ‘ Yet shall ye be as 
 the wings of a dove covered with silver, and her 
 feathers with yellow gold;” see Acts ii. 3); and 
 the symbol, no one virtue of the dove, but her 
 virtues, as a type of spiritual life, which, as such, 
 never consists in a single virtue (see Matth. x. 
 16) ; hence purity, loveliness, gentleness, friend- 
 liness towards men, and vital warmth. On the 
 reference of the dove to the church see the Comm. 
 on Matth. 111. 18-17; p. 78. Hence the “ abiding 
 upon him” [καὶ ἔμεινεν ἐπ᾽ αὐτόν, ἐπί, with the 
 accusative signifies the direction to—] is part of 
 the sign; in the continuance of the radiance the 
 Baptist received assurance that the Spirit abode 
 upon Christ. 
 
 Misinterpretations of this event: (a) The Ebioni- 
 tic: An impartation of the Spirit, beginning with 
 the baptism. (b) The Gnostic: The Logos uniting 
 Himself with the Man Jesus;—a view dragged 
 in again by Hilgenteld. (6) Baur: The λόγος 
 and the πνεῦμα ἅγιον are, according to John’s 
 representation, identical.{ Atiempted interpreta- 
 tions: (1) Frommann: The preparation of the 
 Logos for coming forth out of his immanent union 
 with God: (2) Liicke, Neander, etc.: The awa- 
 kening of the divine-human consciousness. (9) 
 Hofmann, Luthardt: The impartation of official 
 powers. (4) Baumgarten-Crusius, Tholuck : 
 The impartation of the Spirit for transmission to 
 mankind. (5) Meyer: Not an impartation to 
 Jesus, but only an objective sign (σημεῖον) di- 
 vinely granted to the spiritual intuition of.the 
 Baptist. 
 
 We find in this occurrence not merely the full 
 development of Christ’s consciousness of Himself 
 personally as the God-Man, but also of the ac- 
 companying consciousness of His Messianic mis- 
 sion, as a calling, in particular, to self-humilia- 
 tion in order to exaltation ;—a development pro- 
 
 * [Augustine urges simplicity as the tertiam comparationis. 
 “The Holy Ghost,” he says (as quoted by Wordsworth who 
 does not refer to the place), * then manifested Himself as a 
 Doye,—and, at the day of Pentecost, in tongues of fire: in or- 
 der that we may learn to unite fervor with simplicity and to 
 seek for both from the Holy Ghost.”—P. 8. 
 
 + After the martyrdom of Polycarp a dove arose from the 
 ashes of the martyr. 4) : 
 
 {[‘The last view is sufficiently refuted by σὰρξ ἐγένετο, which 
 could never be said of the Spirit. Comp. Meyer, p.115.—P. 5.} 
 
 duced by a corresponding communication of the 
 Holy Ghost without measure, which should make 
 Him, in the course of His humiliation towards 
 exaltation, the Baptist of the Spirit ( Getstestéu- 
 Jer) for the whole world (see Is. xi. ; -Joel iii. ; 
 Matth. xxviii.) This consciousness is (1) that 
 of being the Son of God, and (2) that of the di- 
 vine good pleasure blessing the path of humilia- 
 tion upon which in His baptism He entered. 
 
 Ver. 83. And I knew him not.—Looking 
 back to the earlier stage, and strongly empha- 
 sizing the ignorance by the repetition. Then the 
 Baptist tells us how the miraculous appearance 
 became to him the sign. In the nature of the 
 case, this mark must have been given him before 
 the occurrence itself. The description of Christ 
 as the true Baptist, the Baptizer with the Holy 
 Ghost, corresponds with John’s humble sense of 
 the impotence of his own baptism of water. 
 
 Ver. 34. And I have seen.—In the perfect. 
 Plainly this cannot be understood of a mere in- 
 ternal process.—And have borne witness. 
 —Not: I consider myself as having now testified 
 (De Wette); nor: I have testified and do now 
 testify (Liicke). The Baptist undoubtedly looks 
 back with joyful mind to the testimony which he 
 bore before the rulers of the Jews. He has 
 borne it, and that a plain, straight-forward 
 testimony: borne witness to this Man, Jesus of 
 Nazareth, and testified that He is not merely 
 Messiah, but also the Son of God. As if he 
 would say: 7 have lived. My mission is in its 
 substance accomplished (see ch. iii. 29). Hence 
 from that moment forth he points his disciples 
 to Jesus. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. Who art thou? Starke: ‘Whether this 
 question (of the Sanhedrin) was put sincerely, 
 or hypocritically and with evil intent, is uncer- 
 tain; but the latter is more probable. Others, 
 however, think the former, since there are no 
 indications that the delegation was sent out of 
 mere envy, or with the design of questioning his 
 office. Causes of the embassy: (1) John’s un- 
 usual sort of official work, in the wilderness 
 preaching and baptizing, and the great gather- 
 ing of the people to him. (2) The conviction, 
 from many signs, that the time of the Messiah 
 must be at hand. (8) The vehement longing of 
 the Jewish people everywhere for the advent of 
 the Messiah, especially by reason of their great 
 oppression under the Roman power, eéc., because 
 they hoped the Messiah would erect again their 
 fallen commonwealth, and because they did not 
 yet imagine that the kingdom of the Messiah 
 would turn to the prejudice of their prestige. 
 Furthermore they must either not have known 
 the origin and family of John, or must have been 
 entirely foolish to suppose the Messiah could be 
 born of the tribe of Levi.” 
 
 2. The two testimonies of the Baptist form the 
 contents.of this section: Christ the Lord (the Old 
 Testament manifestation of God, the Angel of 
 the Lord, Jehovah): (1) Christ the Lamb of God 
 (the Servant of God) ; (2) Christ the Son of God. 
 
 3. From the first testimony it is evident that 
 Christ was accredited by John in an entirely offi- 
 cial manner; in the second we see how Christ 
 
CHAP. I. 19-384. 
 
 89 
 
 SE ESE τυ τυ τ 
 was accredited by John himself most distinctly by 
 God. Likewise, that John points his disciples to 
 Christ, and that every genuine fore-runner does 
 the same, while the spurious fore-runners, the 
 chief priests, keep their disciples to themselves. 
 
 4. On the import of the baptism of Jesus see 
 the exegesis under ver. 32, and Com. on Matth. 
 ch. iii. 18, p. 76. 
 
 5. Between the 28th and 29th verses falls the 
 close of the history of the temptation of Jesus, 
 and with it the settlement of His Messianic call- 
 ing or, as Reinhard puts it, His pian. He comes 
 out of the wilderness with the clear sense of His 
 destiny and His willingness to become the Lamb 
 of God. ‘This then the prophetic Baptist per- 
 ceives in His appearance through the Spirit. 
 
 6. It is noticeable that the temptation of John 
 by the Sanhedrin, and that of the Lord by Satan, 
 coincides in time. The Baptist says: 1 am not 
 the Christ; Jesus says: [am not the Christ ac- 
 cording to the perverted antichristian hopes of 
 the hierarchy, according to the notion of the-un- 
 godly world. 
 
 7. Gerlach: ‘In the fact that he alone knew 
 the Messiah, while the entire people and their 
 rulers knew Him not, John would give them 
 the credentials of his own prophetic mission.” 
 
 8. The ultimate object of the mission of John 
 the Baptist: To make Christ known by official 
 attestation according to the Old Testament law 
 hefore the rulers of the Jews, by a testimony of 
 the New Testament Spirit among His disciples. 
 Malachi pointed to John (Elijah), John points to 
 Christ, and thusthe Messianic prophecy converges 
 at last to the distinctness of an index finger. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Comm. on Matth. iii. 183-17; Mark i. 
 1-8; Luke iii. 1-22. The temptation of John 
 and the temptation of Christ. The first and last 
 temptation of John, and the first and last tempta- 
 tion of Christ.— Who art thou? or, the perfect 
 ignorance of a hardened, formal spirituality be- 
 fore living spirits.—WVo, and again no! or, how 
 the spirit of John refuses to suit the forms of 
 the Pharisees.—The great two-fold testimony of 
 the Baptist concerning Christ: (1) The same 
 both in public and in the confidential circle; (2) 
 varying in form: in its legal office before the 
 Jewish rulers describing Christ as the eternal 
 Lord, and inits spiritual office in the circle of dis- 
 ciples describing Christ asthe Lamb of God.—The 
 denials of John and the denials of Christ as 
 against the current notions of Elijah and Christ, 
 a proof that between the spirit of Holy Scripture 
 itself and the exegesis of a traditional hierarchi- 
 cal theology there is an immense difference — 
 The lessons of the connection between John’s 
 humble knowledge of himself and his knowledge 
 of Christ.—John, as a witness of his own know- 
 ledge of Christ, free and open, yet also wisely 
 reserved (1) in reference to what he knew of 
 Christ (speaking to the unsusceptible only of the 
 Lord, to the susceptible, of the Lamb of God) ; 
 (2) in reference to how he knew it: showing to 
 the one company only that he knows Christ, to 
 the other, how he came to know him.—The self- 
 denial of John the true confession, as an exam- 
 ple to us: (1) The true confession of Christ; (2) 
 
 the true confession of himself.—John and the 
 Pharisees, or the servant of the law of God and 
 the men of human commandments (the man of 
 the law and the men of traditions).—The Bap- 
 tist, as God’s prophet, consistent with himself, 
 and therefore one thing to the Pharisees, another 
 to his disciples.—The glory of Christ in the light 
 of the human and the divine nature: (1) High 
 as heaven above the Baptist; (2) one with the 
 Father in the Holy Ghost.—The word: I have 
 borne witness, is equivalent to: I have lived: 
 (1) In the mouth of the Baptist; (2) in the mouth 
 of the Lord (the “true witness”); (3) in the 
 mouth of every believer.—Zhe Lumb and the 
 Dove, or, the sensible signs of the kingdom of 
 heaven (1) in the lamb and in all silent, devout 
 passiveness of nature; (2) in the dove and in all 
 pure, beautiful joyousness of nature.—[The lamb, 
 the pure and gentle beast of earth; the dove, 
 the pure and gentle bird of heaven: Ps. Ixxxy. 
 10, 11.]—Christ the Lamb of God, who bears the 
 sins of the world: (1) bears ; (2) bears with; 
 (3) bears away.—The testimonies of the Baptist 
 concerning Christ, at first apparently without 
 effect, and afterwards of immeasurable, perma- 
 nent power.—Christ the centre of all testimonies 
 of God: (1) The inexhaustibly and strongly At- 
 tested; (2) the inexhaustible and true Witness. 
 —The Pericope, vers. 19-28. The spiritual posi- 
 tion of things at the advent of Christ in its per- 
 manent import: (1) The spiritual leaders of the 
 people understand not the Baptist and know not 
 Christ; (2) the Baptist preaches and testifies of 
 Christ as a voice in the wilderness; (3) Christ 
 fights out His victory in secret.—John a pure 
 prophetic character, the standard of value be- 
 tween the Pharisees and Christ : (1) As compared 
 with the Pharisees, grandly exalted; (2) as 
 compared with Christ, small, even to the deepest 
 self-humiliation.—The mysteriousness of the 
 testimony of the Baptist: (1) The mysteriousness 
 in the testimony itself; (2) the mysterious tea- 
 tures in the attested One; (3) the mysterious in- 
 timation of his work. 
 
 Srarke:—Before persons whose candor and 
 fear of God we should most trust, we are many 
 a time moston our guard.—Wo to the city and to 
 the country whose watchmen are blind —Uan- 
 STEIN: Christians in general, and preachers in 
 particular, should not arrogate to themselves 
 what belongs to Christ, but point their hearers 
 away from themselves and to Christ, to look for all 
 their salvation from Him —Herpineer: Ne une 
 may take to himself credit, or receive praise be- 
 yond due measure and contrary to humility, 2 
 Cor. x. 15.—In ealling himself a voice, he not 
 only hints that his preaching is from heaven, but 
 also that in him nothing is to be honored save 
 his voice, nay, that all he is, is, as it were, no- 
 thing but voice. —CansTEIn: We have to do not 
 with the person (humanly taken), but with the 
 matter itselficCramrer: Spare neither friends 
 nor foes to confess the truth.—Jesus is in “he 
 midst of us, though we see Him not.—OsiaxpER: 
 To the minister of the church it belongs to preach 
 and to administer the sacraments, but Ch«ist 
 gives the increase, and pours out the Spirit.— 
 Zeisius: A true teacher should, after the exam- 
 ple of John, be well instructed, authenticate’, md 
 established, 
 
90 THE GOSPEL ACCORDING TO JOHN. 
 
 Gertacu:—The decisive self-denial of John in 
 his relation to Christ gave and still gives the 
 greatest weight to his testimouy. ‘his self-de- 
 nial was and still is, to unbelief, incomprehensi- 
 ble; in this, that a man could so clearly know 
 his mission and its limits.x—Brauny: Whom 
 John had announced as coming with axe, win- 
 nowing-fan, and fire, Him he now commended 
 as the Lamb of God which taketh away the sin 
 of the world. 
 
 Hevusner :—On the rights of the magistracy 
 in regard to religion.—What privileges has the 
 spiritual power ’—The limits of obedience.— 
 Who art thou? as it were the: Who is there? 
 demanded of every one in the ministry of the 
 kingdom of God.—Tycho Brahe’s symbol: £sse 
 potus gquum haberit.—Christian self-valuation.— 
 Persius: Quem deus esse jussit, disce.—Christian 
 choice of calling.—Assurance of an eternal mis- 
 sion.—In Jolu the testimony of the best and no- 
 blest of his time and of the ages before is set 
 torth.—Scuterermacurer: The baptism of John 
 stood in a mauner between the law andthe Gos- 
 pel.—John’s testimony concerning Christ a type 
 of ours.—Covarp: An evangelical preacher will 
 and must bear witness only of Christ.—To what 
 the question: Who art thou? would lead us, if 
 put to ourselves.—Rrecer: John the model of 
 an evangelical preacher.* 
 
 [Scuarr:—Behold the Lamb of God, ver. 29 (re- 
 peated ver. 86). (1) The person who speaks: 
 John the Baptist, in the name of the whole Old 
 Testament, responded to by the experience of the 
 Christian believer, (2) The person spoken of: 
 Christ, (a) compared to a/amd for His innocence 
 and purity (“ἃ lamb without blemish and with- 
 out spot,’ 1 Pet. i. 19), meekness, gentleness, 
 and quiet submission, (‘‘asalamb led to the 
 slaughter,” Is. 1111.) (9) calledthe Lamb foretold 
 by the prophet Isaiah in that remarkable passage 
 
 * [Several commonplace extracts or mere repetitions and 
 themes of sermons have been omitted in this section.—P. 3.] 
 
 - 
 
 on the suffering Messiah, lili. 7. Comp. also the 
 paschal lamb, the blood of which, being sprinkled 
 on the door-post, saved the Israelites from the 
 destroying angel (1 Cor. ν. 7), and the lambs of 
 the daily sacrifices, Ex. xxix. 38; (c) the Lamb 
 of Ged, appointed and ordained by God from 
 eternity, dedicated to God, and approved by God. 
 (9) The office of Christ: to bear, and by bearing, 
 2. e., by His propitiatory sacrifice, to take away 
 the sin, the accumulated mass of the sins, of the 
 world, 2. e., of the entire human race (1 John ii. 
 12), consequently also my sins. (4) The exhorta- 
 tion Behold, with the eye of a living faith, which 
 appropriates the atoning sacrifice of Christ.— 
 Augustine: How weighty must be the blood of 
 the Lamb, by whom the world was made, to turn 
 the scale when weighed against the world.—-Oxs- 
 HAUSEN: The sacrificial lamb which bears the 
 sin, also takes it away; there is no bearing of 
 sin without removing the same.—Rynn: The 
 Lamb of God has made atonement sufficient for 
 all mankind, though efficient to none but believers. 
 —Marrurew Henry: John was more industrious 
 to do good than to appear great. Those speak 
 best for Christ that say least of themselves, 
 whose own works praise them, not their own 
 lips.—The same: Secular learning, honor und 
 power seldom dispose men’s minds to the recep- 
 tion of divine light.—J. C, Ryzs, (abridged): 
 The greatest saints have always been men of 
 John Baptist’s spirit; ‘clothed with humility ” 
 (1 Pet. v. 5), not seeking their own honor, ever 
 willing to decrease if Christ might only increase. 
 Hence God has honored and exalted them (Luke 
 xiv. 11).—Humility is the beginning of Christian 
 graces.—The learned Pharisees are examples of 
 the blindness of unconverted men.—Cirist is 
 ἐς still standing ” among multitudes who neither 
 see, nor hear, nor believe. It will be better on 
 the last day to never have been born, than to 
 have had Christ ‘‘ standing among us” without 
 knowing Him.—P. 8. ] 
 
 ΤΙ: 
 
 THE DISCIPLES OF JOHN AND THE FIRST DISCIPLES OF JESUS. 
 SIAH, THE KING OF ISRAEL, WHO KNOWS HIS ISRAELITES, AND ALSO KNOWS ‘‘ THE JEWS; 
 
 JESUS ACKNOWLEDGED AS THE MES- 
 .᾽) SIGNA- 
 
 LIZED BY MIRACULOUS DISCERNMENT OF SPIRITS, PERSONAL CHARACTERS BECOMING MANIFEST IN 
 
 HIS PERSONAL LIGHT. 
 
 Cuap. I. 35-52. 
 
 Ὁ 
 
 35 Again the next day after [omit after] John stood, and two of his disciples; 
 
 36 and looking [fastening his eye] upon Jesusas he walked, he saith, Behold the Lamb 
 
 37 of God! 
 
 And the two disciples heard him speak, and they followed Jesus. 
 
 38 (39) Then [And] Jesus turned, and saw them following, and saith unto them' What 
 seek ye? Theysaid unto him, Rabbi, (which is tosay [which means], being inter- 
 39 (40) preted, Master), where dwellest [abidest] thou? Hesaith unto them, Come and 
 [yeshall] 5661) [Then]? They came and saw where he dwelt [abode]* and abode 
 [for their part] with him that day: [.] for [om7t for]® it was about the tenth hour. 
 40 (41) One of the two which [who] heard John speak, and followed him, was Andrew, 
 
CHAP. I. 35-52. 91 
 
 41 (42) Simon Peter’s brother. He first® findeth his own brother Simon, and saith unto 
 him, We have found the Messias [Messiah], which is, being interpreted, the 
 42 (43) [om. the] Christ [Anointed]. And he brought him to Jesus. And [om. 
 And] when Jesus beheld him, he [Jesus looking on him] said, [hou art Simon 
 ‘the Son of Jona [John]' thou shalt be called Cephas, which is by interpreta- 
 43 (44) tion, A stone [Peter].° The day following [the next day]? Jesus [he] would 
 go [ηϑέλησεν, intended, was minded, to go] torth into Galilee, and findeth Philip, 
 44 (45) and saith unto him, Follow me. Now Philip was of [from] Bethsaida, the 
 45 (46) city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We 
 have found him, of whom Moses in the law, and the prophets, did write, Jesus 
 46 (47) of Nazareth, the son of Joseph." And Nathanael said unto him, Can there 
 47 (48) any good thing [have] come [sia] out of Nazareth? Philip saith unto him, 
 Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold 
 48 (49) an Israelite indeed, in whom is no guile! Nathanael saith unto him [answered 
 him], Whence knowest thou me? Jesus answered and said unto him, Before 
 that [om. that] Philip called thee, when thou wast under the fig tree, I saw 
 49 (50) thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of 
 50 (51) God; thou art the King of Israel. Jesus answered and said unto him, Because 
 I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see 
 51 (52) greater things than these. And he saith unto him, Verily, verily, I say unto you, 
 Hereafter” [om. hereafter or henceforth], ye shall see heaven open [opened], 
 and the angels of God ascending and descending upon the Son of man." 
 
 TEXTUAL AND GRAMMATICAL, 
 
 1 Ver. 38.—[Lit.: (And) Jesus having turned, and seen them following, saith to them. ὃ ἐ after στραφείς is omitted by 
 Tischend. (VIII. ed.), but retained by Tregelles, Alford, Westcott.—Tischendorf, Alford and others divide ver. 38 into two, 
 commencing ver. 88 with τί ζητεῖτε : hence the difference of verses to the end of the ch.—P. §.] 
 
 2 Ver. 39.—[The text. rec. reads ἴ δετε, see, in conformity with ἔρχεσθε and with ver. 47: ἔρχου καὶ ἴδε. Meyer, 
 Alford, Tregelles, ‘lischendorf, Westcott, adopt ὄψεσθε, which could be more easily changed into ἴδετε than substituted for it, 
 —P.X. 
 
 3 Τὼ 39.—[Text. rec. omits οὗ ν, which is supported by δὲ, A. B. C. L., etc.. Tischendorf, Tregelles, Alford, Weste. 
 --Ρ. 5 
 4 τς 28.—_[Mévecy is used here and twice in ver. 39, and there is no need of varying the transl., as in the E. V. 
 --Ρ. 5. 
 
 5 ale 39.—[The best authorities omit δέ after ὥρα. There should bea fullstop after day. If the δέ of text. rec. be retained 
 it should be translated and instead of for.—P. 8.] 
 
 6 Ver. 41.—[The text. rec., πρῶτος, referring to ᾿Ανδρέας (he before any other), is supported by δῷ, Ὁ L. Epiph. Cyr., etc., and 
 adhered to by Meyer, Lange and Tischendorf (ed. VIII.), while Lachmann, Tregelles, Alford and Westcott, on the authority 
 of %.¢ A. B. M. Orig, give the preference to πρῶτον, which would mean (adverbialiter) either Jirst (before he found another) 
 or (assuming an error of the transcriber for πρωΐ) early (hence the Itala: mane). But the change of s in v is easily ac- 
 counted for by the following τόν. —P. 8.] 
 
 7 Ver. 42.Cod. B. reads “Iwavov [other authorities, Ἰωάννου with double v], so Lachmann: Cod. L. 33, and some yer- 
 sions, Ἰωάννου. The same authorities give the same in ch. xxi. 15, 17, and besides codd. C. and D. interchange Ἰωάνου and 
 Ἰωάννου. The Recepta (Joni, or better, Jonas] is supported primarily by Matth. xvi. 17, where all authorities read Ἰωνᾷ. 
 Liicke observes: The less usual Ἴωνα might easily be confounded with the "Imavov or Ἰωάννου more current among the 
 Greeks. Meyer supposes that John gave the form ᾿Ιωάνης to the name, whence it became the more usual ᾿Ιωάννης. [Cod. 
 Sin. Tregelles, Tischendorf, Alford, Westcott and Hort read "Iwavvov, or the same with one ν᾿ Ἰωνᾷ is a correction from 
 Matth. xvi.17. Ewald, on the contrary, thinks that the reading Johannes here and ch. xxi. originatedina mistake. He reads 
 σύ ci, efc. as a question: Du bist Simon Jona’s Sohn 2—P. 8.] 
 
 8 Ver. 42.—_[For information on the meaning of Cephas, Petros, Petra, 866 my long annotation to Lange on Matthew xvi. 
 17, p. 293, Text. ote 3.—P. 8.] 
 
 9 Ver, 43.—[7 ἐπαύριον, as in vers. 35 and 29. The E. V. needlessly and carelessly varies here the translation three 
 times: the next day (ver. 29), the next day after (35), the day following (43).—P. 5.1] 
 
 10 Ver. 43.—After ἠθέλησεν the Recepta has ὁ ᾿Ἰησοῦς. ‘ Beginning of a church lesson.” [Omitted by Tischend., Treg., 
 Alf., Westc.—P. 8.] 
 
 1 Ver. 45.—[Lit. Jesus, the son of Joseph, the ome from Nazareth (or who is from Nazareth), or Jesus, Joseph’s son, frum 
 Nazareth, Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Nagapér.—P. &.] 
 
 12 Ver. 51.—The ἀπάρτι is wanting in Codd. [ν᾿ B. L., and in considerable versions; omitted in Tischendorf and Lach- 
 mann. [Treg., Alf., Westc. and H.] It was doubtless dropped because it seemed unsuitable to the words following, which 
 were taken for actual angelic appearances. [On the other hand, it may have been inserted from Matth, xxvi. 64. Alford. 
 —P.S. 
 
 13 Wek 51.—[The Engl. Vers., also the Greek text of Tregelles, and Westcott and Hort number but 51 verses, but the 
 Vulgate, Lachmann, Tischendorf, Alford, Luther’s Vers , Lange, eéc., number 52. The difference in the counting begins at 
 ver. 38.—P. 5.1} 
 
 ΕΣ 
 
 final call to the permanent discipleship, as re- 
 
 φ lated by the Synoptists (Matth. iv. 18 ff.; Mark 
 
 EXEGETICAL AND CRITICAL. 1. 16 ff.; Luke v. 1 ff.), took place at a later date 
 
 [THE GATHERING OF THE FIRST DISCIPLES oF | in Galilee. We must assume that these disciples 
 Jesus, 85-52. The humble beginning of mighty | (two of them at least, w/z., Andrew and John, 
 results. The cradle of the Christian Church. | were formerly disciples of the Baptist), after be- 
 This call in Judea on the banks of Jordan was | coming acquainted with Jesus on the banks of 
 merely a preliminary acquaintance, which John | Jordan, and accompanying Him to Galilee to 
 supplies from his personal experience, while the | witness the miracle at Cana, returned for a while 
 
92 
 
 to their occupation as fishermen (as they did af- 
 ter the resurrection, John xxi. 1 ff.), until, be- 
 fore His journey to the passover in Jerusalem, 
 He called them to the Apostolate. The readiness 
 with which they followed, and the confidence of 
 Peter in the miraculous powers of Jesus (Luke v. 
 5), are more readily explained from the previous 
 intercourse related by John. The section has 
 two divisions: 1) The calling of Andrew and 
 John, and, through Andrew, of Simon Peter, 
 35-43; 2) The calling of Philip, and, through 
 him, of Nathanael, 44-52. Christ jinds disciples, 
 they find their friends, and report how they have 
 been found by Christ and have found Him (vers. 
 41, 45). Bengel observes on εὑρίσκει (ver. 41): 
 «With the festive freshness of those days beau- 
 tifully corresponds the word findeth, which is 
 used here more frequently than elsewhere.” 
 Trench appropriately calls this ‘the chapter of 
 the Eurekas.”’ Christ used no outward compul- 
 sion, held out no worldly inducements of any 
 kind; it was simply the force of spiritual attrac- 
 tion which draws ‘‘the brave to the braver, the 
 noble to the noblest of all.’—P. 8. ] 
 
 Ver 35. Again the next day.—[T# ἐπαύ- 
 ptov πάλιν εἱστήκει “Lwavovye.|—tThe 
 day after the first testimony of John [ver. 29] or 
 after the day of Christ’s return from the wilder- 
 ness, which followed the day of John’s testimony 
 concerning the Messiah before the Jewish rulers ; 
 to the Evangelist ever memorable. He counts 
 these never to be forgotten days one by one. 
 Upon the testimony of the first day the two dis- 
 ciples of John did not follow Jesus. They doubt- 
 less felt that this must involve departure from 
 their old master. The next day was the day of 
 their calling and decision. 
 
 And two of his disciples.—One was An- 
 drew, we know from ver. 40 (see Com. on Mat- 
 thew ch. x. 1-4); the other was certainly John. 
 We judge thus from (1) John’s manner of men- 
 tioning himself, either not at all, or indirectly 
 (chs. xiii. 28; xvili. 15; xix. 26; xx. 3; xxi. 
 20); a manner which he seems to have extended 
 also to his mother (xix. 25; comp. Introduction, 
 p- 5), and to which we might cite analogies in 
 Mark (ch. xiv. 51) and Luke (ch. xxiv. 18). 2) 
 The giving of one name, suggesting a personal 
 reserve in regard tothe other. 8) The very life- 
 like character of the subsequent account. 4) 
 The more distinct calling of the sons of Zebedee 
 immediately after, with the sons of Jonas, on the 
 sea of Galilee, Matth. iv. As the calling of the 
 latter is introduced here, so is doubtless the 
 calling of the former, 
 
 Ver. 36. And looking upon Jesus.—His 
 eye rests upon him, is steadily and continuously 
 directed towards him, ἐμβλέψας, see ver. 42, 
 et al. [ver. 43; Mark x. 21; Luke xx. 17]. 
 
 As he walked.—The day before, Jesus had 
 returned to John out of the wilderness. Proba- 
 bly He then took leave of him, after coming to an 
 understanding with him respecting their conduct 
 towards each other. We may suppose that Jesus 
 expects the transfer of the disciples of John. 
 To-day He comes no more to John, but after an 
 excursion returns to His abode. That He comes 
 within sight of the Baptist, is wholly natural, yet 
 at the same time designed. 
 
 Behold the Lamb of God.—As the disci- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ---- -- -- 
 
 ples of John had yesterday heard the same word, 
 and no doubt some explanation of it, no more 
 than this repetition of the exclamation was now 
 necessary, to cause these two disciples to go per- 
 sonally after the Lord; no more extended dis- 
 course (so Meyer, rightly, against Liicke and 
 Tholuck. And of a multitude standing by, to 
 whom he spoke in presence of the two, there is 
 not a word). 
 
 Ver. 37. And they followed Jesus [with 
 profound reverence and in expectation of great 
 things].—The ἀκολουθεῖν being immediately 
 repeated, must mean more than: went towards 
 Him tosee Him (Nonnus, Euthymius [ Alf.]). They 
 went towards him, in any case, with the thought 
 of discipleship, though their decision to be disci- 
 ples must have been afterwards wrought by 
 Christ. Bengel: ‘‘Primx origines ecclesia Chris- 
 tianee.”’ 
 
 Ver. 88 (39). What seek ye ?—Anticipating, 
 yet mecting their seeking. ‘That they are seek- 
 ing, He acknowledges. But in the impersonal τί 
 He couchesa sort of testing. That they were now 
 quite timid, as Kuthymius Zigabenus proposes, is 
 evident from their embarrassed answer. They 
 do not express themselves directly respecting 
 their seeking; yet they plainly say that they 
 seek not something from Him, but Himself. 
 
 Rabbi, where abidest thou ?—An acknow- 
 ledgment that He was a master [a travelling 
 Rabbi]; an intimation that they wish to 
 speak with Him in quiet; an implication that He 
 has a hospitable house [with a friend] near by; 
 an inquiry, when they may meet Him there. 
 John writes for Greeks, and therefore explains 
 the term Rabbi. 
 
 Ver. 99 (40). Come and ye shall see.*—An 
 unmistakable allusion to the rabbinical formula 
 of requiring one to convince himself: Come and 
 see! (INT) 82, according to Buxtorf and Light- 
 foot), which Meyer groundlessly rejects. [ Come 
 and see, afterwards used by Philip, ver. 47 (48), 
 in reply to the objection of Nathanael, occurs Ps. 
 Ixvi. 5 (6) with reference to the great works of 
 God (NT 19, LXX.: δεῦτε καὶ ἴδετε τὰ ép- 
 γα τοῦ ϑεοῦ); comp. ver. 16 (δεῦτε, ἀκού- 
 oate, Come and hear .. and I will declare what 
 He has done for my soul). It is often the wisest 
 answer we can give to honest skeptics on matters 
 of Christian faith. Bengel calls it optimwm reme- 
 dium contra opiniones prieconceptas. Personal ex- 
 perience is the best test of the truth of Chris- 
 tianity, which, like the sun in heaven, can only 
 be seen in its own light. It was Pascal, I be- 
 lieve, who said, that human things must be known 
 to be loved, but divine things must be loved first 
 before they can be known.—P. S.] 
 
 And abode with him.—Ejecv αν receives 
 its significant sense from the preceding ποῦ pé- 
 VELC. 
 
 It was about the tenth hour.—[The first 
 hour of his Christian lite was indelibly fixed upon 
 the memory of John, as a great and glorious 
 turning point, as a transition from darkness to 
 light.+ Such days will be remembered in eter- 
 
 *["Opeode instead of ἴδετε, see TEXT. NoTE 2. Ewald infers 
 from the reading ὄψεσθε, without sufficient reason, that the 
 place of lodging was at some distance.—P. 5. 
 
 + (Augustine: Quam beatum diem duxerunt, quam beatam 
 
CHAP. I. 35-52. 93 
 
 nity, when their fruits will fully appear.—P. 5.1 
 According to the Jewish computation, four o’clock 
 in the afternoon; according to the Roman (from 
 midnight to midnight), ten o’clockin the morning. 
 The expression: abode with Him that day [τὴν 
 ἡμέραν ἐκείνην], seems to favor the latter compu- 
 tation. For this are Rettig [Studien und Kriti- 
 ken, 1830, p. 106 f.], Tholuck, Ebrard, Ewald.* 
 For the Jewish, Liicke, Meyer, [Alford, Heng- 
 stenberg |. 
 are: 1) The Greeks of Asia Minor, for whom 
 John wrote, had with the Jews the Babylonian 
 reckoning, from sun-rise to sun-set. 2) The 
 Romans also used the natural day besides the 
 other computation, 3) Inch. iv. 6 the sixth hour 
 is far more probably noon, than six o’clock iu the 
 morning or evening (see Leben Jesu, 11., p. 474); 
 in ch. iv. 52 the seventh hour is most probably 
 the first hour after noon; ch. xi. 9 implies the Ba- 
 bylonian reckoning; and in ch. xix. 14 the sixth 
 hour cannot be six o'clock in the morning, though 
 to place it at noon causes difficulty (see Comm. on 
 Murk xv. 25, and Matth. xxvii. 45). 4) Even of 
 a late part of the afternoon it may be said in po- 
 pular speech, that they abode with Him that day, 
 especially if the conversation extended into the 
 night. Reference of the hour to what follows 
 further on (Hilgenfeld, Lichtenstein; see Meyer), 
 is unwarranted. 
 
 Ver. 40 (41). One was Andrew, efc.—The 
 form of the statement leads us to inquire after 
 the other. Andrew is more particularly described 
 as the brother of Simon Peter, on account of the 
 subsequent distinction of Peter. He no doubt in- 
 fluenced tha decision of John, as well as of Peter, 
 and afterwards of Philip (who ‘* was of the city 
 of Andrew and Peter’). He appears again as 
 mediator and pioneer in John xii. 22 (comp. 
 Mark xiii. 3). On Andrew see Matth. on ch. x. 
 1-4, and the word in Winer [Smith, and other 
 Bible Dictionaries ]. 
 
 Vers. 41 (42). He first findeth.—For this 
 finding Luthardt supposes a separate Gay, with- 
 out support from the text. The text in fact leads 
 us to suppose that this finding occurred on the 
 same day that the disciples were with Jesus 
 (Meyer, against De Wette, etc.) We may easily 
 imagine, too, that Andrew found his brother on 
 returning ina common lodging-place. The sup- 
 position that the disciples then brought Peter to 
 Jesus still on the same evening, is more difficult. 
 But even this has a parallel in the nocturnal vi- 
 sit of Nicolemus, and it makes the whole proce- 
 dure uncommonly animated, showing the intense 
 excitement of the disciples. Meyer thinks the 
 emphatic statement that Andrew is the first to 
 find his own brother, an intimation even that 
 John next found his brother James, and brought 
 him to Jesus. John is silent about it, indeed, 
 after the manner of his peculiar, delicate reserve 
 respecting himself and his kindred (even the 
 name of James does not occur in his Gospel) ; 
 but the πρῶτος betrays it, and the Synoptical ac- 
 count confirms it, Marki. 19. This opinion is 
 certainly more strengthened by the idsov (which 
 
 noctem! Quis est, qui nobis dicat, que audierint illi a De- 
 mino?—P.S8. 
 
 * (Ewald maintains that John at Ephesus followed the com- 
 putation which now prevails with us, so that here and xix. 14 
 the hours before noon are meant, but in iv. 6 and iv. 52 the 
 hours of the afternoon.—P. 8.] 
 
 Decisive arguments for the Jewish, 
 
 is not merely possessive), than the opinion of Da 
 Wette and others, that the two together sought 
 out Simon. 
 
 We have foundthe Messiah [ΠΕ ὑ ρήκ α- 
 μὲν τὸν Meooiav.—Bengel: “A great and 
 joyful εὕρηκα, and expected by the world for 
 about forty centuries.””—P. S.]— ‘With the 
 stress on the first word, implying a longing 
 search”: Meyer. And the name Messiah, used 
 by the Aramaic-speaking disciple, the Evange- 
 list interprets to his readers. [Χρεστός, from 
 χρίω, to anoint. The article is omitted because 
 the author wishes simply to identify the two 
 
 words mw and χριστός, not the two files. See 
 
 Meyer and Alford. Anointing with oil in the 
 Q. I’. is a symbolical act that signifies the com- 
 munication of the gifts of the Holy Spirit and the 
 solemn consecration to the service of God. It 
 was performed on the three officers of the theo- 
 cracy, the kings, priests and prophets, especially 
 the kings (comp. 1 Sam. x. 1; xvi. 13, 14); 
 hence kings were called emphatically the unointed, 
 or the anointed of the Lord (1 Sam. ii. 10, 3853 xii. 
 6, 0% Xvi. Ὁ, LOG δ ἡ 04, 10 sim le πππ- 
 ment. iv. 20; Zech. iv. 14). The term in its 
 fullest sense was applied to Him who should be 
 endowed with the Holy Spirit without measure 
 (Isa. xi.; comp. Johni. 32, 838; iii. 34), realize the 
 typical significance of the kingdom of Israel (Ps. 
 ii. 2; Dan. ix. 25) and combine the offices of pro- 
 phet, priest and king in His own person for ever. 
 Pas: 
 
 Vers. 42 (43). Beheld him.—’E p βλέψας. 
 The penetrating look of the Lord, introducing 
 one of those mental miracles of immediate dis- 
 cernment of characters which here follow in ra- 
 pid succession, and of which the knowledge of 
 Nathanael is especially signalized. Jesus is the 
 knower of hearts, ch. ii. 25. It is characteristic 
 that Jolin first brings out this power of the Lord: 
 in keeping with his Gospel of the ideal perso- 
 nality. 
 
 Thou art Simon.—This calling him by name 
 is not necessarily through miraculous knowledge 
 (Chrysost., Luthardt), for Andrew had intro- 
 duced him to Jesus; but is doubtless intende | to 
 put Simon as the son of Jonas in contrast with 
 Peter. \nw, heard, ΤΩ, dove, SDD, rock. 
 The sense is: What thou art not. and canst not 
 be, as Simon, son of Jonas,* but what thou art 
 adapted to be, that shalt thou become. [Christ 
 says not: ‘Thou art Cephas,” as He says to Na- 
 thanael: ‘Thou aré truly an Israelite,” but 
 
 * [The allegorical interpretations of Son of Jona (Jonas) or 
 Barjona (Matth. xvi. 17), based upon the characteristics of 
 the dove, viz., man of purity, or man of weakness (as con- 
 trasted with man of rock), etc., have no proper foundation, 
 since the received text Ἴωνα (which is a correction from 
 Matth. xvi. 17) must give way to the far better authenticated 
 reading Ἰωάννης or ᾿Ιωάνης (see Text. Notes’). In John 
 xxi. 15, 16, 17, according to the best critical authorities. Christ 
 addresses Peter: Siuwv Ἰωάννου (Johannis in the Vulg.). 
 In conformity with this reading, Jona or Jonas in Burjona, 
 Matth. xvi. 17, must be regarded not as the name of the pro- 
 
 phet Jonas (from 773), dove) but as a contraction of Joana 
 or Jehoanan (Ja); John, t.e., Jehovah is merciful (comp. 
 
 the German Gottlieb,. the Greek Theodore). Hence Banjona 
 would mean son of grac2 rather than son of the dove. I ex- 
 pressed this view ina note on Matthew, p. 299, and find it 
 now confirmed by the authority of so good a Hebrew scholat 
 as Hengstenberg, Com. on John, I. p. 111.—P. 8.] 
 
94 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ‘thou shalt Le called Peter.’”’ It was therefore a 
 prophecy of the future work and position of Peter 
 in history, as the Apostle who, above all others, 
 laid the foundations of the church, among the 
 Jews on the day of Pentecost, and among the 
 Gentiles by the conversion of Cornelius. Cephas 
 (82°35), Peler, Rock, is a symbol of firmness; 
 comp. the contrast of rocky and sandy founda- 
 tion, Matth. vii. 24-26, and the promise of inde- 
 structibility given to the church as founded upon 
 the rock, xvi. 18.—P.8.] On the more particu- 
 lar sense of the antithesis see Comm. on Matth., 
 xvi. 17 [and the notes in the Am. ed., pp. 292, 
 293, 295]; on the different calls, Math. on ch. 
 iv. 19, p. 98. In Matth. xvi. 18 this previous 
 naming is evidently pre-supposed.* It is cha- 
 racteristic of Judaism as the religion of personal 
 life, thai persons were commonly designated by 
 names significant of their peculiarities. Seethe 
 citation in Tholuck. According to Tholuck the 
 rock, the emblem of firmness, would refer to the 
 choleric temperament of Peter. But none of all 
 the temperaments suffices to describe a concrete 
 direction of character. A recent assurance, that 
 the name Peter refers not at all to his stamp of 
 character, but entirely to the work of grace in 
 him, can be accounted for only by want of in- 
 sight into the nature of a Gharism.f 
 
 [Tue CALLING oF Partie AND NATHANAEL, Vers. 
 43-52. Comp. on this passage Archbishop 
 Trench, Studies in the Gospels, N. Y. ed., 1867, 
 pp. 65 f.—P. 8.] } 
 
 Vers. 43 (44). The next day Jesus.... 
 to go forth.—Had therefore not yet gone forth. 
 Was intending to set out.—And findeth Phi- 
 lip.—He was by this circumstance again detain- 
 ed. The acquaintance may be accounted for by 
 two facts. Philip had been also.at the Jordan ; 
 probably, like others, a disciple of John. He 
 was a townsman of Andrew and Peter, of Beth- 
 saida (iv. 5; xii. 21), and perhaps just then on 
 his way home.{ Philip, one of the earliest apos- 
 tles of the Lord. His characteristic, according 
 to John vi. 5; xii. 21 sqq.; xiv. 8, seems to have 
 been a striving after ocular evidence in the no- 
 bler sense, a buoyant and resolute advance to the 
 object in view (see Comm. on Matth., p. 183). 
 Tradition, contrary to the fact of his earlier call- 
 ing, has made him the disciple to whom Christ 
 spoke the words in Matth. viii. 22 (Clement of 
 Alex., Strom. III. 187). More probable is the 
 tradition that he preached in Phrygia (Theodo- 
 ret, Nicephorus), and died at Hierapolis (Euseb. 
 III. 31, etc.) The accounts of his marriage and 
 his daughters have confounded him with Philip 
 the deacon, with whom he is in general fre- 
 quently interchanged (see the art. in Winer and 
 in Herzog’s Real Encyel.) 
 
 Follow me.—This cannotmeanmerely: Join 
 
 * [So also Meyer against Baur and Scholten: “In Matth. 
 xvi. 18 the former bestowal of the new name on Simon is 
 presupposed, confirmed and applied.” In giving new names, 
 Christ acts with the authority of Jehovah in the O. T. when 
 He changed the name of Abram into Abraham, Jacob into 
 Isracl, ete. Comp. Hengstenberg.—?. 8. 
 
 7 [On the character of Peter see Schaff's History of the 
 Apostolic Church, N.Y. ed., pp. 348 ff. }. 
 
 + [fis name and other Greek names of native Jews (Peter, 
 Stephen, Nicanor, Timon, comp. Acts vi. 5, efc.), and the use 
 of the Greek by all the apostles prove the wide spread of 
 the Greek language, manners, and customs since the con- 
 quest of Alexander the Great, which prepared the way for 
 the spread of the gospel.—P. 8.] 
 
 the journeying company [Alford]; yet neither 
 1s it the call to the Apostolic office. It is the in- 
 vitation to discipleship, in the form of a travel- 
 ling companionship. The rest of the interview 
 (how Jesus knew Philip, and Philip knew the 
 Lord) is not mentioned; only the decisive word 
 of the call. Probably the Evangelist would tell 
 us that the quick, active character of Philip did 
 not need many circumstances. [Trench: ‘This 
 ‘Follow Me’ might seem at first sight no more 
 than an invitation to accompany Him on that 
 journey from the banks of Jordan to Galilee, on 
 which He was just setting forward. It meant 
 this (thus compare Matth. ix. 9; Luke v. 27); 
 but at the same time how much more. It was an 
 invitation to follow the blessed steps of His most 
 holy life (Matth. xvi. 24; John viii. 12; xii. 26; 
 xxi. 19; Rev. xiv. 4), to be a partaker at once 
 of His cross and His crown. How much of this 
 Philip may have understood at the moment it isim- 
 possible to say; but whether much or little, he is 
 not disobedient to the heavenly calling.”—P. 5.1 
 
 Ver. 44 (45). [Berusaipa of Galilee was on 
 the western shore of the lake of Galilee, not far 
 from Capernaum and Chorazin, but like these two 
 towns, it is entirely obliterated from the face of 
 the earth, so that even the memory of its site has 
 perished. Robinson (III. 359) places it a short 
 distance north of Ahén Minych, which he identi- 
 fies with Capernaum ; while other travellers, per- 
 haps more correctly, find the ruins of Ca; ernaum 
 in Tell Haim. Comp. Matth. xi. 20 and the notes 
 in Matthew, pp. 210, 211.—It is remarkable that 
 
 ‘none of the Apostles was from Jerusalem, the 
 
 capital of the nation. Christ Himself proceeded 
 from an insignificant town and an humble carpen- 
 ter-shop, and selected His Apostles from among 
 the illiterate fishermen of Galilee. This is the 
 way of God who made the world out of nothing. 
 Comp. 1 Cor, i. 27.—P. 5.1 
 
 Ver. 45 (46). Philip findeth Nathanael 
 (Theodore, gift of God).—The same with Bartho- 
 lomew (see the Comm. on Matth. p. 182), and, 
 according to ch. xxi. 2, of Cana in Galilee.* He 
 was probably, therefore, going in the same di- 
 rection. The calling of Nathanael also is repre- 
 sented as occurring at the outset of the journey, 
 not (as Ewald makes it) on nearing Cana. Na- 
 thanael seems also to be one of the devout (Luke 
 ii. 38), who had been with John the Baptist; and 
 Philip’s having to find his friend (we find him 
 afterwards paired with Nathanael, Matth. x. 3, 
 
 Ξ [Double names were quite common in Palestine. The 
 identity of Nathanael Os3nj—God gave, the gift of God) 
 and Bartholomew (MOP 33, {. 6., Son of Talmai) did not 
 
 suggest itself to any of the fathers (Chrysostom and Augustine 
 exclude Nathanael from the list of the Apostles), but is now 
 (perhaps since Rupert of Deutz in the 12th ceutury, as Trench 
 supposes) almost generally admitted for the following rea- 
 sons: 1) Nathanael is here in his vocation codrdinated with 
 Apostles. 2) After the resurrection he appears in the com- 
 pany of Apostles, some being mentioned before, some after 
 him. John xxi.1,2. 3) John never names Bartholomew, the 
 Synoptists never mention Nathanael. 4) Bartholomew is no 
 proper name, but simply a patronymicum. 5) The Synoptists 
 in the catalogues of the Apostles (Matth. x. 3; Mark iii. 18; 
 Luke vi. 14), name Bartholomew in connection with Philip, 
 with whom Nathanael is associated by John in our passage. 
 Wordsworth denies the identity and approvingly quotes Au- 
 gustine, who assigned as a reason why Nathanael was not 
 called to the Apostolate, that he was probably a lewned man 
 skilled in the law. But this reason would exclude Paul like- 
 wise.—P.8.] 
 
CHAP. I. 35-52. 
 
 94 
 
 etc., except in Acts i. 13), may be explained by 
 Nathanael’s having forgotten himself in devout 
 meditation apart under a fig-tree. 
 
 Of whom Moses in the law.—The pro- 
 mises in Genesis and Deut. xviii. 15, recognized 
 as verbal and typical prophecies.—Jesus of 
 Nazareth, the son of Joseph.—[Literally: 
 Jesus the son of Joseph, of Nazareth.] The dis- 
 tinguishing of the person first by his father, then 
 by his residence, was usual among the Jews. 
 Utterly groundless is the inference from these 
 words, that John knew nothing of the miraculous 
 birth of Jesus (De Wette, Strauss); this would 
 not follow, even though the words were those of 
 John himself, instead of Philip. [John, as a 
 faithful historian, reports not what Philip ought 
 to have said and would have said fro n his subse- 
 quent higher knowledge, but what he actually 
 did say in tke twilight of his first acquaintance, 
 and in accordance with the prevailing belief. 
 The mystery of the supernatural conception was 
 a pearl not to be thrown before the multitude 
 who would have misunderstood and abused it. 
 That John believed in it as well as the Synop- 
 tists, is evident from his exalted view of Christ as 
 the sinless Saviour from sin, and may be inferred 
 also (as Neander suggests) from i. 14 (the eternal 
 Word became flesh, 7%. e., man), as compared with 
 iii. 6 (what is born of flesh, ἱ. e., of corrupt hu- 
 man nature, is flesh).—P. S. ] 
 
 Ver. 46 (47)! Can there any good thing 
 come out of Nazareth ?—[Not so much an 
 objection, as an expression of astonishment and 
 a question frankly but modestly put.—P. 5.7 
 Grounds of the prejudice: 1) Nazareth lay in 
 Galilee (Ebrard); yet Nathanael himself was a 
 Galilean. 2) Nazareth too small and insignificant 
 to be the birth-place of the Messiah (Liicke and 
 others). 8) The village was considered, as is 
 evident from the ti ἀγαϑόν, immoral (Meyer, 
 with the remark that Luke iv. 16 sqq. also may 
 agree with Nathanael’s opinion). Yet, literally 
 taken, the expression would be absurd: out of 
 the worst town some morally good thing may 
 come. Any good thing, therefore, must here 
 mean: any thing excellent, any eminent person ; 
 and Nathanael’s doubt of this must have arisen 
 from the smallness and insignificance of the 
 place in proportion to the greatness of the Mes- 
 siah. [So also Alford.] ‘Tholuck: The place 
 has no celebrity [is not even named] either in 
 the Old Testament or in Josephus, and seems to 
 have always been but an insignificant market- 
 town, as the etymology of 1%] implies (Heng- 
 stenberg, Chrisfol. 11. p. 127; Clark’s Engl. ed. 
 11., p. 109). The pagan Julian contemptuously 
 called Christ the Galilean [and the Christians 
 Galileans]; the Jews call Him "ΝΣ to this day. 
 
 On Nazareth and its situation see the Comm. on 
 Matth. on ch. 11. 23, p. 64.* 
 
 Come and see.—The second time. [An 
 echo of Christ’s Come and ye shall see, ver. 39. ] 
 A watchword of the Christian faith. 
 
 Ver. 47 (48). Behold truly an Israelite 
 
 * (Trench, 1. c., p. 69, takes the question: “Can there any 
 good thing come out of Nazareth?” as having the same sense 
 with the later objection: “ Shall Christ come out of Galilee,” 
 instead of Bethlehem (John vii. 41, 42, 45), and finds in any 
 good thing a reference mainly to the Messiah. Similarly 
 Hengstenberg.—?. 8.] 
 
 indeed, in whom is no guile.—[‘I Jz, ἀ λη- 
 ϑῶς ᾿Ισραηλίτης (Tischendorf reads—eiryc) ἐν 
 ᾧ δόλος οὐκ ἔστεν.---Οοἴηρ. Ps. xxxii. 2, LXX.: 
 μακάριος ἀνὴρ. ᾧ οὐ μὴ λογίσηται κύριος ἁμαρ- 
 τίαν, οὐδέ ἐστιν ἐν τῷ στόματι αὐτοῦ δό- 
 4o0¢.]|—The word of the Lord addressed not di- 
 rectly to Nathanael, but to others on his approach. 
 An Israelite indeed: that is, not merely a Jew, 
 but aJew of the higher theocratic turn. [Tsraelite 
 is the theocratic and the most honorable title of 
 the descendants of Abraham, in commemoration 
 of Jacob’s glorious victory of prayer (Gen. xxxii. 
 28); Acts i: 22); ii, 123) vy. 84- xiii. 16. Rom. 
 ix. 4, efc.). Tho Ishmaelite and the Edomite 
 were Abraham’s seed as well as the Jews, but 
 not Israelites. That was the exclusive title of 
 the people of the covenant. With many this title 
 was indeed a mere name, or even a contradiction 
 and reproach, as the title Christian (i. ¢., follow- 
 er of Christ) is with a multitude of Christians 
 so-called. But Nathanael was not merely a car- 
 nal descendant of Jacob, an Israclite after the 
 flesh, but an Israelite in spirit, a genuine son of 
 that new Jacob or Jsrael who had in faith and 
 prayer wrestled with Godand prevailed. Proba- 
 bly he was engaged in meditation and prayer un- 
 der the fig-tree, and thus truly a wrestler with 
 God, like Israel of old. <A reference to that 
 event in the history of Jacob which gave rise to 
 his new name (Gen. xxsxii. 28; Hos. xii. ΞΕ 
 as likely, as the reference to Jacob’s ladder in 
 ver. 51 (see below) is certain. Perhaps the 
 scene took place on the very spot which tradition 
 assigned for the wrestling of Jacob. This would 
 give additional force to the passage. Comp. my 
 History of the Apostolic Church, p. 388.—P. 5.1 
 The reason why Nathanael is called a genuine 
 Israelite, is his freedom from falsehood. In the 
 Jewish nature there was much guile [as it was 
 the characteristic fault of Jacob, the supplanter. 
 —P.S.]; in the Israclite temper and the lively 
 character it unfolded, there was no guile. 
 [ There is an allusion in the name to Ww, straight, 
 upright, righteous, the very reverse of the meaning 
 and natural characteristic of Jacob, comp. Numb. 
 xxiii. 10.—P. 5.1 Meyer’s reference of the ex- 
 pression to the description of Jacob in Gen. xxv. 
 Pali [on Ws, LXX.: ἄπλαστος, Aquila: ἁπλοῦς 
 Symmachus: ἄμωμος] is not of decisive import- 
 ance. Christ perceived the man without guile by 
 spiritual distant sight, as Discerner of the heart; 
 an advance, therefore, on the miraculous know- 
 ledge of Peter.* The frankness with which Na- 
 thanael expressed his prejudice against Naza- 
 reth, quite agrees with the judgment of the Lord. 
 [The guilelessness of Nathanael must not be 
 pressed too far and identified with sinlessness ; 
 on the contrary, it implies a readiness to con- 
 fess sin instead of hiding it (comp. Ps. xxxii. 1, 
 2). It furnished, as Trench remarks, a kindly 
 soil in which all excellent graces will flourish, 
 
 * [Trench, 1. c. 73: “Christ read, as often as He needed to 
 read, not merely the present thoughts, but also so much as 
 He desired of the past histories, of those who came in contact 
 with Ilim; and this He did not merely by that natural di- 
 vination, that art of looking through countenances into souls, 
 interpreting the inner life from the outward bearing, which 
 all men in a greater or less degree possess, and He doubtless 
 in the largest measure of all (Isa. xi.3); but ‘in his spirit’ 
 (Mark ii. 8), by the exercise of that divine power, which was 
 always in Him, though not always active in Him. It was 
 
96 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 but did not supersede the necessity of the divine 
 seed, out of which alone they can spring. Au- 
 gustine: ‘Si dolus in illo non erat, sanabilem illum 
 Judicavit medicus, non sanum.”—P. 8. ] 
 
 Ver. 48 (49). The question of Nathanael : 
 Whence knowest thou me? [Πόϑεν pe 
 γινώσκεις] is anew feature of the straightfor- 
 ward, clear character. He does not hypocriti- 
 cally decline the commendation; he does not 
 proudly accept it; but he wishes to know whereon 
 it is founded. He expresses himself evidently as 
 surprised, but not as overcome; hence as yet 
 without the title Rabbi. According to Jewish 
 etiquette, no doubt, uncivil. 
 
 When thou wast under the fig-tree.— 
 According to Meyer, Philip cannot have found 
 him under the fig-tree (a3 the Greek fathers and 
 Baumgarten-Crusius suppose), but in another 
 place; neither the πρὸ τοῦ φωνῆσαι, nor the ὄντα 
 ὑπό, e(c., would have force. Butif the mood of 
 Nathanael under the fig-tree was the characteris- 
 tic thing, Philip might have even found him still 
 there, without the significant element of the 
 Lord’s expression being invalidated thereby. 
 Again, according to De Wette and Meyer, the 
 word of Jesus is intended to indicate only a mi- 
 raculous vision of the person of Nathanael (be- 
 yond the range of natural sight), not a look into 
 the depth of his soul. But in this case Jesus 
 would not have answered the question of Na- 
 thanael at all. Jesus must have seen something 
 in the spirituil posture of Nathanael under the 
 fig-tree, which marked the person as the Israelite 
 without guile. ‘‘As the Talmud often speaks of 
 Rabbins who pursued the study of the law in the 
 shade of fig-trees, most persons think of a simi- 
 lar occupation here.” Tholuck. According to 
 Chrysostom and Luther, Nathanael was proba- 
 bly occupiel with the very hope of the Messiah. 
 
 [Trench also remarks that our Lord must refer 
 here to earnest prayer, some great mental strug- 
 gle, or strong temptation which took place in 
 Nathanael’s soul while sitting under the fig-tree; 
 for this of itself was a common occurrence among 
 Israelites (1 Kings iv. 25; Mic. iv. 4; Zech. iii. 
 10). Wordsworth and Alford find in ὑπό with 
 the accusative (ὄντα ὑπὸ τῆν συκὴν instead of ὑπὸ 
 τῇ συκῇ) an indication of retirement to the fig- 
 tree as well as concealment there,—probably for 
 purposes of meditation and prayer. It implies: 
 when thou wentest under the fig-tree and while 
 thou wert there.—P. S ] 
 
 Vers. 49 (50). Rabbi, thou art the Son of 
 God.—In joyful certainty Nathanael now gives 
 threefold expression to his hitherto reserved ac- 
 knowledgment. First, Rabbi, the title, for even 
 this most just due he had not before paid; then, 
 Son of God, because he showed the divine power 
 of the Heart-Searcher to look upon the soul; 
 then, King of Israel, that is Messiah. There is 
 at the same time an extremely fine return of the 
 commendation: An Israelite without guile; 
 Thou art the King of the Israel without guile, 
 that is, my King. Though the ideas Christ and 
 Son of God have become more or less inter- 
 changeable, yet it makes a difference whether 
 
 thus, for example, that He read the life-story of that Samari- 
 tan womin (John iv. 17,18; comp. vy. 14); where it is impos- 
 sible to presume a previous acquaintance; it was thus far 
 most probably in the instance beiore us.”—P. 8.] 
 
 the confession of the Messiahship precedes that 
 of the divinity, or the reverse. Nuthanael rea- 
 sons from the Son of God, who demonstrated 
 Himself to him, to the Messiahship. 
 
 [The title the Son of God, was a rare designa- 
 tion of the Messiah, derived from Ps. ii. 5. 12 
 (comp. Isa. ix. 6), and is so used by Peter, 
 Matth. xvi. 16, the disciples in the ship, xiv. 33, 
 Martha, John xi. 27, and the high priest, Matth. 
 xxvi. 63. It signifies the divine nature, as the 
 titles the Son of Man, and the Son of Duvid, signify 
 the human nature of the Messiah. (See Excur- 
 sus after ver. 52). This is evident from the hos- 
 tile indignation of the Pharisees and Scribes at 
 our Lord when He claimed to be the Son of God 
 (John νυ. 18; x. 80-39). It is, of course, not to 
 be supposed that Nathanael or any of the disci- 
 ples had, during the earthly life of Christ, a 
 clear insight into the full meaning and metaphy- 
 sical depths of the expression, but their faith, 
 based upon the glimpses of the Ὁ. T.* and the 
 personal knowledge of our Lord, contained more 
 than they were conscious of, and anticipated the 
 dogma.—P. 8. ] 
 
 Vers. 50 (51). Because Isaid unto thee— 
 believest thou ?—Not properly a question; 
 still less an intimation of censure for a defective 
 ground of faith (De Wette); but an expression 
 of surprise that he so joyfully believes, upon a 
 single token. Hence, too, a greater is then pro- 
 mised him. 
 
 Vers. 51 (52). Verily, verily.—The Hebrew 
 Amen. 19 Ν, from 193}, an adjective: swre, true, 
 
 ‘faithful; also used as a substantive and adverb. 
 
 When a final word of devout acclamation, Deut. 
 xxvil. 15-26; Ps. xli. 18; Ixxxix. 52, or of reli- 
 gious confirmation of one’s own word, Rom. ix. 
 5; xi. 386, it is a sentence: Ratum sit, ita sit. 
 When an initial word, it is an adverbial protes- 
 tation: verissime, certissime; put singly ia Matth., 
 ch. v. 18; xvi. 28 (Luke ix. 27 ἀληθῶς), and 
 Luke. In John double: ch. iii. 3; v.19; viii. 
 51; xii. 24; xiv. 12; xxi. 18. Substantively: 
 Amen, 2 Cor. i. 20; the Amen, Rev. iii. 14.—That 
 the Hebrew word was early familiar in Christian 
 worship, is evident from the fact that John does 
 not explain it. In modern times even a small 
 sect has gathered upon the consecrated word, 
 called the Amen church.¢ For the first time 
 here, the word of the most solemn asseveration. 
 “Only in John, and only in the mouth of Jesus, 
 hence the more certainly authentic.”’ 
 
 [The Synoptists use the single Amen more than 
 50, John ‘the double—25 times, even in parallel 
 passages, as Matth. xxvi. 21, 34; John xiii. 21, 
 38. Bengel explains the repetition in John from 
 the fact that Christ spoke both in His and in the 
 Father’s name. Probably it is a more emphatic 
 assertion of the superiority of Christ above all 
 preceding prophets. The double Amen couid 
 
 * [Hengstenberg (I. 126): “The: O, T. teaches most defi- 
 nitely that the King of Israel, the Messiah is exalted far above 
 the human level. This doctrine is contained in the very 
 Psalm, in which both designations of the Messiah, as King 
 and as the Son of God, occur, Ps. ii. 6,7, and from which these 
 designations are derived.”—P. 8. 
 
 7 (There is a branch of rigid Mennonites in Pennsylvania 
 who call themselves Amish or Om!3 (a corruption of Ame- 
 nites), but this name is sometimes derived from a Swiss cler- 
 gyman, Jacob Amen, in the 17th century, who had a dispute 
 on ne points with another Mennonite, John Ieisly.— 
 P.S. 
 
CHAP. I.°35-52. 
 
 with full pronriety only be used by Him who is 
 the personal truth (John xiv. 6), the Amen (Rey. 
 iii. 14), the God of Truth (in Hebr. Amen, Isa. 
 Ixy. 16), and in whom all the promises of God 
 are Yea and Amen (2 Cor. i. 19).—P. S.] 
 
 I say unto you: to the little company of 
 disciples now already collected. [This formula, 
 Tsay unto you” differs from the ‘ Thus saiih 
 the Lord,” as Christ differs from all the prophets: 
 He is the truth itself and speaks with divine au- 
 thority His own word; they are only witnesses 
 of the truth and speak the Word of Gol in the 
 name of God.—P. 5.1 
 
 (H2aceforth) yeshallsee heaven opened. 
 —[ his prospect to the public life of Christ, and 
 uninterrupted communion between heaven anil 
 earth in and through Him, is an eminently fit 
 conslusion of this chapter. Whether we retain 
 ἀπάρτι (ἀπ᾽ ἄρτι) or not, the beginning of His 
 public ministry and the first recognition of His 
 Messianic dignity is meant, as the starting-point 
 of an unbroken communion between God and 
 man, and an exzhanze of divine grace and human 
 prayers. The open heaven is here, as in the bap- 
 tism of Christ, a symbolical expression for the 
 ever present help and grace of God (comp. Gen. 
 xxviii. 10-17; Ezek.i. 1; Matth. iii. 16; Acts vii. 
 17; x. 11); while the closed heavens signify the ab- 
 sence of divine help or the impending judgment 
 of God (comp. Isa. lxiv.1). The purticiple avew- 
 yora implies the act of opening, and the fact that 
 before Christ the heaven was closed. Bengel: 
 ‘apertum, preteritun, proprie, Matth. ili, 16, et 
 cum continuatione in,posterum,” John 111. 18; Acts 
 vii. 56; Apoc. xi. 12.—P.8.] The expressioa is 
 evidently suggested by the word concerning the 
 Israelite without guile, and the description of 
 Christ as the King of Israel; and stanJs related 
 to that dream of Jacob, in which his higher Is- 
 rael-nature decisively came forth (Gen, xxviii. 
 12) though he did not receive the honorable ti- 
 tle of Isrvel until a later time.* The first Israel 
 saw heayen open, but only in dream, only for a 
 while; the ascending and descending of the an- 
 gels were assisted by a ladder; the Lord stood 
 above the latter in the heavens; and the vision 
 vanished away. Yet the living intercourse be- 
 tween heaven and earth, between God and man, 
 had announced itself and opened in the oid theo- 
 cracy, an l was now gloriously to complete itself. 
 The expression can by no means be limited to 
 actual appearances of angels in the life of Jesus 
 [at His birth, in the garden of Gethsemane, at 
 the resurrection and ascension] (Chrysostom and 
 others), nor to His working of miracles (Storr) ; 
 
 * [The allusion to Jacob’s vision of the ladder is generally 
 admitted by commentators. Augustine: Cujus nomine te ap- 
 pellavi, *psius somnium in te apparevit. (Comp. his Tract. 
 VIL. in Jor. Hv.). Grotius: Quod tbiin somnio vidit Israel, 
 idem vigiluns visurus dicitur verus Israelita. Bengel: Vidit 
 tale quid Jucod, Gen. xxviii. 12; quanto magis Israelite veri 
 in N 7. Altord: “The words have a plain reference to the 
 ladder of Jacob, and imply that what he then saw was now 
 to receive its fulfilment: that He, the Son of Man, was the 
 dwelling of God and the gate of heaven, and that through 
 Him, and on Him in the first place, was to descend all com- 
 munication of help and grace from above.” Trench: “ What 
 Israel saw, the true ‘ Israelite’ shall behold the same; yea, 
 what one saw but ina dream, the other shall behold in waking 
 reality ; aud more and bettereven than this; for then God 
 was a God far off; the Lord stood above the ladder and spoke 
 from heaven; but now standing at its foot, He speaks as the 
 Son of Man from earth, for now the Word has been made flesh ; 
 and the tabernacle of God is with men.”—P. 5.1 
 
 97 
 
 ee 
 
 yet these points are not (according to Meyer) to 
 be set aside, since they are phenomena peculiar 
 to the New Testament intercourse between hea- 
 venand earth. On the other hand, the angels 
 are no more to be reduced to personified divine 
 powers (as by De Wette),* than the divine pow- 
 ers to angels (as by Hofmann).- Meyer rightly 
 emphasizes the terms henceforth (am apr) and 
 ye shall see (6weote); they show that it is the 
 total Messianic revelation in its actual opera- 
 tion, which is spoken of, and that this is repre- 
 sented in figurative language. The expression, 
 however, is not exactly symbolical, inasmuch as, 
 in A Spiritual sense, heaven is really opened, and 
 the living personal intercourse between the Fa- 
 ther and the Son also becomes manifest in ma- 
 nifold angelophanies, voices, and spiritual reve- 
 lations. ‘* The ἀναβαίνοντες stand first in the 
 Old Testament also [Gen. xxviii. 12]; we might, 
 asin fact Philo does (De Somniis, p. 642), think 
 of the reciprocal actings of human wants and 
 prayers and divine powers; but the former are 
 never called messengers of God. More correctly: 
 They return to heaven to receive new commis- 
 sions.” Tholuck. If we consider that Christ is 
 the incarnate Angel of the Lord, we may refer 
 the ascending unquestionab 7 to His high- priest- 
 ly intercessions, works, and sacrifice, the de- 
 scending to the gradual unfolding of the riches 
 of His kingly glory. Luther: ‘* Now are heaven 
 and earth become one thing and it is just as if 
 ye sat above, and the gentle angels ministered to 
 you.” Calvin: ‘* Quum prius nobis clausum esset 
 regnum dei, vere in Christo apertum fuit, .... ut 
 simus cives sanctorum et angelorum soci.’ For 
 other explanations seo Tholuck, p. 102. 
 
 [We must here dismiss the notions of space. 
 The incarnate Son of God is the bond of union, 
 the golden clasp betwe:n earth and heaven, the 
 mediating centre οὗ al intercourse with God. 
 Where Heis, there is 12aven and there are the 
 angels, who ascend from Him as the starting- 
 point, and descen} upon Him, as the termination 
 point. He spoke while He was on earth, other- 
 wise we would expect the reverse order. From 
 the incarnate Saviour as the Alpha and Omega, 
 this spiritual communion with heaven proceeds 
 upon all believers. Ryle weakens the force of 
 the prediction by confining it to the time of the 
 future advent; this is sufficiently refuted by 
 henceforth.—P. 8S. ] 
 
 Upon the Son of Man.—In John as wellas 
 in the Synoptisis Christ designates Himself by 
 this term. See Vomm. on Matth. ch. viii. 20. 
 “ Undoubtedly the precedent in Daniel has sug- 
 gested the language in the Revelation, ch. xiv. 
 14; 1. 13, in which latter is also μετὰ τ. νεφελῶν ; 
 and those like passages, in which the Redeemer 
 is meutioned as appearing ἐπὶ τ. νεφελῶν, ἐν δόξῃ, 
 in His Messianic and judicial glory, Luke xxi. 
 Matth. xxvi. 64; xvi. 28; so, therefore, 
 Chemnitz, with the joint conception of the humi- 
 litas taken from the passages in Ezekiel; Beza, 
 Scholten, Liicke.’”? Tholuck. Yet the fact that 
 the Lord applied this name to Himself, and that 
 
 20; 
 
 * [Or preachers of Christ, as Augustine explains angels in 
 this passage (Tract. VIL. ἢ 23).—P. 5. 2 
 
 + (Hlengstenberg likewise takes a comprehensive view of 
 the passage, as including the angels proper and all other me- 
 
 diums of divine communication.—P. 8.) 
 
98 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the people did not recognize it as a designation 
 of the Messiah, John xii. 34, itself very plainly 
 shows that the phrase was not curreat as a Mes- 
 sianie phrase of the Jewish theology, though 
 after the example of Daniel the term itself ap- 
 pears in the book of Enoch and in IV. Esdras, 
 as well as, among the Rabbins, the expression: 
 ‘He that cometh in the clouds.” The fact that 
 the Apostles abstain from the phrase, Tholuck 
 explains from Heb. ii. 6; that is, because the 
 term referred to the humiliation of the Son of 
 God. Asto Hofmann’s hypothesis (Schrifibeweis, 
 11. p. 51) see Tholuck, p. 10! Hofmann lays 
 stress 01 the point that the phrase in Daniel is 
 not: The Son of man, but: One like a son of 
 man. This manner of interpretation would re- 
 quire that the Old Testament prophecy every- 
 where have the New Testament idea and phrase- 
 ology pure and simple, in order to have them at 
 all. Strangely Tholuck thinks the tracing ef the 
 expression to Daniel excludes the interpretation 
 proposed by Herder: Man κατ᾽ ἐξοχήν, the pat- 
 tern man; that according to this by a son of 
 man must strictly be understood a man who 
 shares the lot of actual mankind, as in Numb. 
 xxiii. 19; Job xxv. 6. And why not? Christ, 
 as the second man, the Son of mankind, | Cor. 
 xv. 47, is as well in His suffering the heir of its 
 judgment, as in His work the heir of its right- 
 eousness of faith, and assuredly for this very rea- 
 son the Son of Man, the supernatural bloom of 
 the race, because He is the Son of God. Lu- 
 thardt too thinks this latter idea, which he like- 
 wise gives, must be vindicated against the deri- 
 vation of the name from the book of Daniel. But 
 the vision in Daniel must after all have an idea. 
 
 And it is sufficiently clear why Jesus chose this | 
 particular term from Daniel to designate Him- | 
 
 self. 
 
 [Excursus ON THE MEANING OF THE TITLE 
 <¢'T'ire Son or Man.” —The designation of Christ 
 as the Son of Man (ὁ υἱὸς τοῦ ἀνϑρώπου), oceurs in 
 this chapter, ver. 51 (52) for the first time, and 
 
 in the mouth of Christ; while the corresponding | 
 
 title, the Son of G'od (ὁ υἱὸς τοῦ ϑεοῦ), oseurs first 
 ver. 49 (50), in the mouth ofa disciple (Natha- 
 
 nael), but had been previously applied to Christ | 
 
 by God in His baptism (Matth. iii. 16), and by 
 Satan, hypothetically, in the temptation (Matth. 
 iv. ὁ, 6). Theformer is found about eighty, or, 
 deducting the parallels, fifty-five times in the 
 Gospels, and is only used by our Lord I[imself, 
 except in three cases, viz., once by Stephen when 
 he saw ‘‘the heavens opened, and the Son of 
 Man standing on the right hand of God,” Acts 
 vii. 56 (in allusion probably to Matth. xxvi. 64), 
 and twice by the apocalyptic seer, Rev. i. 13; 
 xiv. 14, with obvious reference to Dan. vii. 13, 
 14. Bengel (on Matth. xvi. 13) urges the cir- 
 cumstance as very significant that Christ, during 
 His earthly life, was never called the Son of Mun 
 by anybody but Himself. His followers called 
 Him the Sonof David (the Messiah), or the Son 
 of God. The title the Son of God is used some- 
 times by Christ Himself, but mostly by the Apos- 
 tles an | Hvangelists. Christ could use both de- 
 signations with equal propriety, but He preferred 
 the titis of humility and condescension which 
 identifies Him with the human race, while the 
 Apostles chose the title of honor and dignity 
 
 which exalts Him far above men. The one sig- 
 nifies in general the true humanity, the other 
 the true divinity of Christ, both together give us 
 the full idea of the God-Man (ϑεάνϑρωπος). Both 
 titles are generic. In both titles, when applied 
 to Christ, the definite article is nearly always em- 
 ployed, He is not simply ὦ son of man among 
 other men, nor ὦ son of God ona par with the 
 children of God, but He is emphatically and ina 
 unique sense the Son of Man, and the Son of God. 
 The definite article is as significant in one case 
 as in the other, and suggests a distinction as well 
 as a resemblance. 
 
 The appellation the Son of Mun, when used by 
 Christ of Himself, cannot, like the corresponding 
 Hebrew OVX Tj3 or OI}, be simply a poetic 
 
 LB δ ἢ τὰ ἡ 5 
 designation of man in general, in which sense 
 υἱὸς ἀνϑρώπου ( vithout the article) is used Hebr. 
 1. 6 (in a quotation, however, from the Messia- 
 nic Ps, viii.), and viol τῶν ἀνθρώπων, Eph. iii. 5. 
 It cannot be supposed for a moment that Cbrist 
 should have used this term so often of Himself 
 as a mere circumlocution for the personal pro- 
 noun. Nobody speaks of himself in this way. 
 In the Svviour’s native dialect, the Syriac, 
 Bar nosho, the son of man, is man generically ; 
 the filial part of the compound denotes the 
 identity and purity of the generic idea. This 
 
 | leads to the correct interpretation, as above 
 
 in licated. 
 
 Nor does the title, as many suppose (6. g., Jus- 
 tin Martyr, Tertullian, De Wette, Tholuck), ex- 
 press exclusively the huiniliation and condescen- 
 sion of Christ, but it denotes at the same time, 
 and chiefly His elevation above the ordinary le- 
 vel, and the actualization, in Him and through 
 Him, of the ideal standard of human nature un- 
 der its moral and religious aspeet, or in its rela- 
 tion to God, (Bengel,* Schleiermacher, Olshau- 
 sen, Neander, Hengstenberg, Trench, Liddon,t 
 Godet,{ and others). 
 
 Christ Jesus is the centre of the unity of man- 
 kind, the recapitulation of humanity, as Paul 
 profoundly indicates (Eph. i 10), and as irenzeus 
 taught. He is the true seed of the woman, 
 the second Adam (Rom. ν. and 1 Cor. xv.), who 
 more than restored what the first Adam lost. He 
 fulfils and closes the preceding, and controls the 
 succeeding, history of our race. All men, even 
 the best and the greatest, have their weaknesses 
 and defects, and reflect only a fragment of the 
 idea of humanity. Once in history, and once only, 
 there was born a man who represents humanity 
 in ils purity without the demoniac aduiteration 
 
 *[Bengel (Matth. xvi. 13): Unus hic nempe homo est, quem 
 Adamus, post lapsum, ex promisstone expectavit pro toa sua 
 progenie; ὃ δεύτερος, secundus, quem omnis prophetia V. 7. 
 andigitavit, qui totius generis humani jura et primog-nituram 
 sustinet, et cui uni quod humani nominis nos non peniteat, de- 
 
 | bemus. Comp. his whole note on Matth. xvi. 13, which Trench 
 
 calls “a wonderful specimen of the close packing of matter 
 
 | the most interesting and the most importaat in his Gnomon.” ] 
 
 } [Lectures on the Divinity of Christ, 1868. p.8: “The title 
 Son Οὐ Man does not merely assert His real incorporation with 
 our kind; it exalts Him infinitely above us all as the repre- 
 sentative. the ideal, the pattern Man.”’] 
 
 £ [ Com. 1.340: “11 se declarait non seulement un homme, un 
 vrai homme, mais le rejeton par excellence de la race humaine, 
 Vhomme attendue, prcvu, moralement nécessaire, le + presen- 
 tant normal du type. . . Jésus trouve ainsi le moyen du firmer 
 de. lui-méme tout ce qwil y ade plus grand. tout en emplayant 
 la forme la plus fraternelle et la plus humble. Son galité par- 
 Faite avec nous sexprime jusque dans le terme qui revele sa sur 
 periorité ubsolue sur panes 
 
" 
 
 CHAP. I. 35-52. 
 
 of sin, and its universality without the limita- 
 tions of race and nationality. Christ felt more 
 humanly, spake more humanly, acted, suffered 
 and died more humanly than any man before or 
 since His coming. Every word and act of His 
 appeals to universal human sympathies and calls 
 outthe moral affections of all without distinction 
 of race, condition, and degree of culture. He is 
 the only ἀληϑενὸς ἄνϑρωπος (as Philo called the 
 Logos), the Urbild, the archetypal or model Man, 
 the King of men, and ‘draws all men” to Him. 
 He could not have been so perfect a man with- 
 out being also divine. 
 
 This interpretation of the title Son of Man, 
 suggested grammatically by the use of the deti- 
 nite article, is confirmed historically by the origin 
 of the term, according to the usual acceptation, in 
 Dan. vii. 13 ἢ, where it signifies the Messiah in 
 His heavenly glory, as the head of a universal 
 and eternal kingdom,* and perhaps also in Ps. 
 viii. where man is represented in his ideal desti- 
 nation with reference to the Messiah as the true 
 and perfect head of humanity (comp. Rom. vy. 12; 
 1 Cor. xv. 27; Hebr. i. 2-8). The Son of David 
 was likewise a designation of the Messiah (Matth. 
 ie εὐ δ: XM 2 ; KX. Os) XX. 404.) but 
 is not so significant, as it répresents Christ only 
 as the flower and crown of the hous» of David, 
 not of the whole human family. ‘Our view com- 
 mends itself, moreover, at once as the most na- 
 tural and significant, in such passages as, ‘Ye 
 shall see the heaven open, and the angels of God 
 ascending and descending upon the Son of Man” 
 (John i. 51); ** He that cime down from heaven, 
 even the Son of Man who is in heaven” (John 
 vi. 53); ‘*The Son of Man shall come in the 
 glory of His Father;” ‘The Sonof Man is come 
 tosave” (Matth. xviii. 11; comp. Luke xix. 10); 
 “The Father hath given Him authority to exe- 
 cute judgment also, because He is the Son of 
 Man” (John y. 27). Even those passages which 
 are quoted for the opposite view, receive, in 
 our interpretation, a greater force and beauty 
 from the sublime contrast which places the vol- 
 untary condescension and humiliation of Christ 
 in the most striking light, as when He says: 
 «Foxes have holes, and birds of the air have 
 nests; but the Son of Man hath not where to 
 lay His head” (Luke ix. 58): or, ‘* Whosoever 
 will be chief among you, let him be your ser- 
 vant; evea as the Son of Man came not to be 
 ministered unto, but to minister, and to give 
 His: life a ransom for many” (Matth, xx. 27, 
 28). Thus the manhood of Christ, rising far 
 above all ordinary manhood, though freely 
 coming down to its lowest ranks, with the view 
 to their elevation and redemption, is already 
 the portal of His Godhood. Comp, my treatise 
 on the Person of Christ, Boston, 1865, pp. 113 ff, 
 from which I have transferred a few sentences. 
 
 PWS.) 
 
 Ἔ [6 Ὶ saw in the night visions, and behold, one like the Son of 
 Man—WJS V5, LXX: ὡς vids ἀνθρώπου, Vulg.: quast 
 oes 
 
 Julius hominis—came with the clouds of heaven, and came to 
 the Ancient of days .. . and there was given Him dominion 
 and glory and a kingdom, that all people, nations, and lan- 
 guages should serve Him,” ete. Comp. the words of Christ, 
 Matth. xxiv. 30 and xxvi. 64: “ Hereafter ye shall sec the Son 
 of Man sitting on the right hand of power, and coming in the 
 clouds of heaven.” The allusion in the last two passages to the 
 prophecy of Daniel can hardly be mistaken. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The greatness of the Baptist and the ma- 
 jesty of Christ appear in John’s pointing his dis- 
 ciples to Christ, and Christ’s attaching the best 
 of them immediately to Himself. In these disci- 
 ples of John the spiritual perfection of the work 
 of the Baptist is seen, 
 
 2. It is remarkable, that the first disciples of 
 John who followed Christ, followed Him upon 
 the repeated testimony of the Baptist: Behold 
 the Lamb of God. The testimony to the pre- 
 existence and glory of Christ does not convince 
 the rulers of the Jews; this testimony which 
 shows a future full of suffering for Christ con- 
 vinces the disciples of John who here come to 
 view. This of itself shows that they can never 
 have shared the entirely crude, sensuous hope 
 of the Messiah, in its hard, unspiritual form; 
 much as they were still involved in sensuous ex- 
 pectations of a nobler sort. 
 
 3. Coming to Christ is here illustrated in every 
 way. Prophetic testimony, office, word, points 
 to him. Then brother brings brother, friend 
 brings friend, townsman brings townsman. 
 One comes with another, and one after ano- 
 ther. 
 
 4. These first disciples stand the decisive test- 
 question, whether they seek something from 
 Him, or seek Himself and all in Him. They seek 
 Him, and when they exclaim: We have found 
 the Messiah, they mean: We have found—abso- 
 lutely. 
 
 5. In keeping with this prominence of the 
 personality of Christ, He manifests His glory first 
 in miracles of pure knowledge wiih the most 
 varied insight into the dark depths of personal 
 life. Thus in our text He sees through, in par- 
 ticular, Peter and Nathanael, and at the close of 
 the chapter the Evangelist celebrates Him as the 
 knower of hearts. So afterwards He reads Nico- 
 demus, the woman of Samaria, Judas, the peo- 
 ple, ete. 
 
 6. The manner in which the Evangelist John, 
 with delicate modesty, has here interwoven the 
 story of his own calling with the gospel history, 
 reminds us of the similar manner of Matthew 
 (ch. ix. 9); and these two analogies might lead 
 us to presume that Mark (ch. xiv. 51, 52) and 
 Luke (ch. xxiv. 13-85) have done likewise. See 
 the exegesis, ver. 35. Christianity, in the light 
 of the person of the Lord, brings to view and 
 into play the worth and warrant of all the per- 
 sonages purified by Him. But evidently these 
 great, sanctified delineators of the life of Jesus 
 and the facts of redemption have wrought in 
 with the utmost modesty their own names, for 
 the most part only by hints in any part of their 
 picture. 
 
 7. Inthis place Israel meets us inits purity, 
 and doubtless is made prominent in its higher 
 import, because the Evangelist sees himself fur- 
 ther on compelled to exhibit Judaism so strongly 
 in its hatred of the truth. 
 
 8. Christianity, an open heaven over open 
 eyes, and a revelation of ever new and ever 
 greater glories of the Lord, first in His life, then 
 in His church, because divinity is become one 
 with humanity in Christ, and this life communi- 
 
100 
 
 cates itself through the Holy Ghost to be- 
 lievers. 
 
 HOMILETICAL AND PRACTICAL. 
 
 On both histories together (vers. 35-43 and 44-51). 
 The exuberant beginning of the Church of 
 Christ: a. [ts going forth out of the Old Testa- 
 ment; ὦ. Its rising into the New.—The Israel of 
 the Old Covenant, and the Israel of the New.— 
 The effect of the testimony of John: residing (1) 
 in the perseverance (repetition) and emphasis of 
 it; (2) inthe matter of it (the Lamb of God) — 
 Three unique days in the kingdom of God (the 
 next day, e¢c.).—Christ the Lamb ot God.—The 
 coming of the disciples to Jesus, a type of our 
 coming to Him.—How quickly Christ and His 
 elect recognize and meet each other.—The spring 
 seasons of the kingdom of heaven.—The unity 
 and the diversity ofthe Lord’s ways of calling His 
 disciples. —** We have found !”,—Working for the 
 Lord.—Christ the heart-searcher.—The three 
 great proofs of the Messiah: (1) From the Old 
 Testament (Moses and the prophets, closed up by 
 Joln the Baptist); (2) from Christ’s representa- 
 tion of Himself; (9) from the experience of the 
 disciples. 
 
 On the first history (vers. 85-45). The first two 
 disciples of Jesus: John and Andrew.—The two 
 decisive questions: What seek ye? and, Rabbi, 
 where dwellest thou ?—The invitation of Christ: 
 «‘Come and see,” in its permanent import.—The 
 first word of the Lord and His last respecting 
 Peter, according to the Gospel of John.—How 
 the natural brotherhood becomes transfigured in 
 the spiritual. 
 
 On the second history (44-51). Philip and Natha- 
 nael, or friendship in its relation to the kingdom 
 of God: (1) Its destination for it; (2) its glorifica- 
 tion in it.—Honorable prejudice, and how it is 
 overcome by the facts of experience.—The word 
 of the disciple: ‘Come and see;”’ an echo of the 
 word of Jesus: ‘‘Come and see.” —The preaching 
 of Philip: (1) Infinitely difficult : the connection 
 of the name of Messiah, of whom Moses in the 
 law and the prophets did write, with Jesus of 
 Nazareth, the son of Joseph; (2) perfectly de- 
 cided: We have found Him! (8) Ivrresistibly 
 confirmed: Come and see!—One of the rare 
 commendatory words of Christ, on a most rare 
 occasion: (1) Bestowed upon a man who spoke 
 contemptuously of His birth-place; was prepos- 
 sessed against Himself; had, immediately after 
 an hour of earnest devotion, fallen again under 
 a prejudice; (2) and bestowed for the very rea- 
 son, that he was without guile-—‘‘An Israelite 
 without guile:” In all nations, as in all men, 
 the essential permanent nature and destiny must 
 be distinguished from the corruption of it (the 
 true Israelite from the false Jew; the intellectual 
 German from the dreamy German; the open, 
 frank Frenchman from the insolent Frenchman, 
 cic.; Peter the rock from Peter the shaken reed, 
 etc.).—The threefold homage of Nathanael: (1) 
 
 Rabbi (which he had owed from the first) ; (2) 
 Son of God (which he had denied Him); (3) 
 King of Israel (with which he submits to Him as 
 an Israelite without guile).—Christianity an open 
 heaven over the open eyes and hearts of be- 
 lievers.—The ascending and descending an- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 aa 
 
 gels; or, the intercourse between heaven and 
 earth, a reciprocity of personal vital functions - 
 between the Father and Christ, Christ and His 
 people, the church triumphaat and the church 
 militant.—Open hearts, a foretokening of the 
 open heaven (Christ’s look into the soul of Na- 
 thanael, a foretokening of ali the wonders of re- 
 velation). 
 
 Srarnke: Preachers must repeat a thing often 
 for the sake of those weak in faith.—QuESNEL: 
 To enforce industriously the all-sufficient sacri- 
 fice of Jesus Christ, a main duty of the servant 
 of God.—Here the Lord begins to collect a little 
 church, to which John has given up his disciples. 
 —Jesus calls and draws men to Himself; yet 
 without violence.—Zerisius: Experience in spiri- 
 tual things gives great certainty and firmness in 
 faith.—Regenerate Christians acquire a new 
 name, which no man knows.—OsianvER: Every 
 one who truly believes in Christ is a rock, against 
 which all the gates of hell are powerless.— 
 QuesnEL: Judge of divine things not by outward 
 appearance, nor under human prejudice.—Zut- 
 stus: Uprightness is pleasing to the Lord, 1 
 Chron. xxix. 17.—The omnipresent eye of the 
 Lord.—The opening of heaven the opening of 
 a way whereby the heavenly riches course to the 
 earth, and free way (access) is given from earth 
 to heaven.—Relation of the descending and as- 
 cending to the humiliation and exaltation of 
 Christ (?).—Christ the ladder to heaven. 
 
 Braune: The voice of the preacher prepared 
 the way for Him; in the company of the preacher 
 He must find His first adherents.—The antici- 
 pating friendliness of Jesus.—The blessedness of 
 a Christian is ungrudging, and would communi- 
 cate itself to all the world.—But why the ascend- 
 ing (of the angels) first, the descending after? 
 Because intercourse between heaven and earth is 
 not now first beginning, but has already begun 
 (above all the Angel of the Lord has come down 
 in the flesh).—Grrtacu: It seems that John the 
 Baptist always spoke in short, weighty sentences, 
 which he often repeated and deeply impressed. 
 —The Son of God, the King of Israel, Ps. 1i.— 
 Lisco: Jesus finds disciples through the testi- 
 mony of His herald (and here the first two) ; 
 Jesus finds disciples through the testimony of 
 those who have come to know Him (and here 
 probably again two; Peter and James the elder); 
 Jesus finds disciples through the immediate call 
 of His own word (here the last two). Yet, in 
 the wider sense, (1) the office of the herald, (2) 
 the joint witness of the disciples, (3) the call of 
 Jesus run through the whole formation of disci- 
 pleship.—The best counsel against all errors: 
 Come and see!—Hnusner: The whole service 
 of the teacher consists in pointing to Christ; no 
 man can take the place of Christ, but human aid 
 can help to find Him.—Jesus’ turning, a power- 
 ful stroke on the heart; Jesus’ look, an attract- 
 ing power.—What seek ye? a question which 
 Jesus puts to every one who comes to Him.—The 
 open hearts went straight forward.—There is a 
 great difference between mediate and immediate 
 acquaintance with Jesus.—The more like Jesus, 
 the more inexhaustible a man is.—The more one 
 is conversant with Jesus, the more he finds in 
 
 Him. In other men one is often disappointed ; 
 in Jesus every expectation is exceeded.—ALBER- 
 
CHAP. 11. 1-11. 
 
 tint: How does the Saviour enlist disciples? 
 —ScuLererMacder: The meeting of Christ and 
 His disciples an example for us in forming ear- 
 nest social relations.—The deepest corruption 
 is the falsehood of man.—Through the Redeemer 
 alone is made the bond between heaven and earth. 
 
 [Ver. 51 (52). Luruar: When Christ became 
 man and had entered on His ministerial office 
 and begun to preach, then was the heaven opened, 
 and remains open; aud has from that time, since 
 the baptism of Christ in the Jordan, never been 
 shut, and never will be shut, although we do not 
 see it with our bodily eyes. Christ says 
 this: ‘Ye are now heavenly citizens, and have 
 your citizenship above in the heavenly Jerusa- 
 lem, and are in communion with the holy angels, 
 who shall without intermission ascend and de- 
 scend about you.’—Archbishop Trencu: The 
 Lord would indicate by these wondrous words 
 that He should henceforward be the middle point 
 of a free intercourse, yea, of an uninterrupted 
 communion, between God and man, that iw Him 
 should be the meeting place of heaven and of 
 earth (Ephes. i. 10; Col. i. 19); which should 
 be no longer two, as sin had made them, sepa- 
 rated and estranged from one another, but one, 
 
 101 
 
 now that righteousness had looked down from 
 heaven, and truth had flourished out of the 
 earth. And this, the glory of Christ, they, His 
 disciples, should behold, and should understand, 
 that they too, children of man, were by Him, the 
 Son of Man, made citizens of a kingdom which, 
 not excluding earth, embraced also heaven. 
 From earth there should go up evermore suppli- 
 cations, aspirations, prayers,—and these by the 
 ministration of angels (Rev. viii. 3, 4), if some 
 still want a certain literal fulfilment ;—from 
 heaven there should evermore come down graces, 
 blessings, gifts, aid to the faithful and punish- 
 ment for them that would hurt them (Rev. viii. 5; 
 Acts xii. 7,25). Heaven and earth should hence- 
 forward be in continual interchange of these 
 blessed angels, 
 
 ‘And earth be changed to heaven, and heaven to earth ; 
 
 One kingdom, joy and union without end.’ 
 —Bonaventura: The heavenly ladder was 
 broken in Adam, and repaired in Christ.—There 
 is a beautiful hymn on Jacob’s ladder, as a sym- 
 bol of communion with God, by Mrs. Sarah 
 Flower Adams, 1848: 
 
 “Nearer, my God, to Thee.” 
 
 —P. 5.1 
 
 III. 
 
 THE KINDRED AND FRIENDS OF ΤΙΣ LORD, AND THE FIRST MIRACLE OF JESUS AT CANA, AS THE 
 
 EARNEST OF 
 GLORY. 
 HEAVENLY. 
 
 THE GLORIFICATION OF THE WORLD, AND AS THE FIRST MANIFESTATION 
 CHRIST TRANSFIGURING THE EARTHLY MARRIAGE FEAST INTO A SYMBOL OF THE 
 
 OF HIS 
 
 Crip 11: Ji, 
 
 (Pericope for 2d Sunday after Epiphany.) 
 
 1. And the third day there was a marriage [a marriage feast was held] in Cana of 
 2 Galilee; and the mother of Jesus was there: And both Jesus was called, and his 
 
 3 disciples, [and Jesus also was invited and his disciples] to the marriage. 
 
 And 
 
 when they wanted wine [ And wine having failed, or, when wine failed} the mother 
 
 4 of Jesus saith unto him, They have no wine. 
 5 have I to do with thee? mine hour is not yet come. 
 6 servants, Whatsoever he saith unto you, do it. 
 
 Jesus saith unto her, Woman, what 
 His mother saith unto the 
 And there were set there six water- 
 
 pots of stone, after the manner of the purifying of the Jews, containing two or three 
 
 7 firkins apiece. 
 8 filled them up to the brim [top]. 
 
 9 bear unto the governor [ruler] of the feast. 
 
 Jesus saith unto them, Fill the waterpots with water. And they 
 And he saith unto them, Draw out now, and 
 
 And they bare it. When the ruler 
 
 of the feast had tasted the water that was made [had become, or, been made] wine, 
 and knew not whence it was, (but the servants which drew [who had drawn] the 
 
 10 water knew), the governor [ruler] of the feast called the bridegroom, And saith 
 
 11 [omit but}’ thou hast kept the good wine until now. 
 
 unto him, Every man at the beginning doth set forth good wine, [setteth forth the 
 good wine first]; and when men have well drunk,’ then‘ that which is worse; but 
 This® beginning of miracles 
 [signs, τῶν σημείων] did [wrought] Jesus in Cana of Galilee, and manifested forth his 
 glory [his transfiguring power, τὴν δόξαν αὑτοῦ] ; and his disciples believed [the more] 
 on [in] him, 
 
102 THE GOSPEL ACCORDING TO JOHN. ° 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1Ver.3. [ὑστερήσαντος οἴνου. ὑστερέω, prop. to be behind (either in time, or in rank), had, in the later 
 Greek, also the meaning: to fuil, to be wanting ; comp. Mark x. 21, ἕν σοι ὑστερεῖ.--Ρ. 8. 
 Ξ γον, 4. [Πἰ ἐμοὶ καὶ σοί, γύναι; lit.: What tome and to thee, woman ? t. e., What have lin common with thee? This 
 
 elliptic phrase corresponds to the Hebrew 3) 15-799, and is a disclaimer of communion, Josh xxii. 24; Judg. xi. 12; 
 
 ™T 
 
 28am. xvi. 10; 1 Kings xvii. 18; 2 Kings iii. 13 ; Matth. viii. 29; xvii. 19; Mark i. 24; Luke viii. 28; also in classical Greek. 
 Tt is not (like the somawhat similar English phrases: Mind your business, This ts none of your business,and the German, 
 Dis geht dich nichts an) necessarily disrespectful, but may be used in a friendly sense, as is evident from Judg. xi. 12; 2 
 Sam xvi. 10; Matth. viii. 29 (comp. also the similar phrase of the wife of Pilate, Matth. xxvii. 19: Μηδέν σοι καὶ τῷ δι- 
 καίῳ ἐκείνῳ) : yet it always implies more or less of reprooi, however slight. So it 15 taken here by the best commentators, 
 asa gentle rebuke of untimely interference, though it was no doubt mitigated by the tone of speaking The term γύναι is 
 entirely respectful, and must always be where the true dignity of woman is felt and recognized; comp. John xix. 26; xx. 
 15. See the Exec. Noras.—P. 5.] 
 
 3 Ver. 10. [ὅταν μεθυσθῶσιν, Vulg.: cum inebriati fuerint ; Tyndal, Cranmer, Alford: when men be (are) drunken ; 
 Geneva, Rheims, A. V.: when men have well drunk; Am. Bible Union (Dr. Conant), Young, Owen: when they have drunt 
 Freely; Luther; trunken worden sind: De Wette, Stier: trunken sind; Μεθύσκομαι (Mid ), like the Hebrew "Dv. means to 
 become drunk, to get drunk (Luke xii. 45; Eph. v.18; Rev. xvii. 2), bat also to drink freely, and does not necessarily imply 
 excess (Sept. Gen. xliii. 34; Hagg. i. 6; probably also Cant. v.1: πίετε καί μεθύσθητε, ἀδελφοί). Comp. Beza, De Wette, 
 Tholuck At all events no unfavorable inference is to be drawn, as regards the present company, from this general prover- 
 Dial remark of the ruler of the feast. Bengel briefly and pointedly : Simpliciter recensetur oratio architriclini, et consuctudo 
 etiam Judseorum : ebrietrs non approbatur. Meyer contends for the usual meaning of the verb and translates : wenn ste be- 
 ruuscht geworden sind, but likewise guairds against this inference. Alford: ‘“ While there is no reason to press the ordinary 
 meaning of μεθυσθῶσιν, so neither is there any to shrink from it, as uttered by the ἀρχιτρίκλινος." See ΕΧΕα. Nores. 
 
 —P. 8. 
 4 Ver. 10. Tore is wanting in δῷ, B. L 
 
 6 Ver. Jl. 
 
 Probably overlooked by reason of the τόν immediately following. 
 
 5 Ver. 10. tr after σὺ is omitted by Lachm., Tregelles, Alford and Pischend —P. 8. 
 
 Alf., West. and Hort. 
 
 EXEGETICAL AND CRITICAL. 
 
 [Here we have the fulfilment of the promise 
 made in the last verse of ch. i., and a startling 
 proof of the presence of supernatural powers in 
 the personofthe Sonof Man. Christ significantly 
 began His public ministry with a miracle of 
 transformation: His whole mission was to con- 
 vert sinners into saints, to turn grief into joy, to 
 elevate earth to heaven. It was moreover a mi- 
 racle of festive joy and gladness, and of more than 
 royal munificence; showing—in striking contrast 
 to the Mosaic law of condemnation and the as- 
 cetic austerity and water-baptism of John, and 
 in the presence of his former pupils—that the 
 gospel is life and peace, a religion of true hap- 
 piness. Christ relieves not only the present 
 need, but provides also an abundant supply for 
 all the future, enough and to spare for every one 
 that thirsteth. It is equally significant that this 
 miracle was performed in the bosom of ἃ fumily : 
 for the family is the first institution of God on 
 earth, and the nursery of Church and State, 
 where all moral reforms of society must begin. 
 Christianity restored marriage and the family to 
 their original purity, and elevated them to true 
 dignity by abolishing polygamy, emancipating 
 woman from slavish degradation, and by making 
 the relation of husband and wife a type of the 
 sacred union of Christ to His church.—The mi- 
 racle of Cana, as it was the first in time, is also 
 the greatest in character, next to the raising of 
 Lazarus which was the last, and which exhi- 
 bited Christ as the Conqueror of death and the 
 Prince of life eternal. Both belong exclusively 
 to the fourth Gospel, while the miraculous feed- 
 ing of the multitude is reported by all.* The 
 change of water into wine was a proper transub- 
 stantiation or qualitative transmutation of an 
 
 * (Godet, Το pp. 862 and 365, gives some good reasons why 
 John alone relates this miracle of Cana. It seems to have 
 dropped out of the synoptical tradition, together with the first 
 acquaintance of the disciples recordedin ch. i. It is moreover 
 the only miracle in which the mother of Jesus, who was in- 
 trusted to the care of John, prominently figures.—P. 8.] 
 
 The art. τήν before ἀρχήν in the text. rec. is wanting in &, A. B. L. and rejected by Lachm., Tischend., Treg., 
 Iience the proper translation is: This wrought Jesus as a beginning of (His) signs.—P.8 | 
 
 elementary substance. Itis not a creative act 
 in the strict sense of the term; for God made the 
 world out of nothing, Christ always operated 
 upon existing substances. But it involves the 
 same creative power, and is strictly above na- 
 ture and above reason (not against them), and 
 therefore incomprehensible. Yet after all it is 
 not more beyond our present comprehension than 
 the change of the rain from heaven into the juice 
 of the grape, the growth of plants by the trans- 
 mutation of inorganic matter into organic, and 
 all those miracles of nature, which by their daily 
 occurrence appear to us natural and common.*— 
 Like many sayings of Christ, the miracle of Cana 
 is a stumbling-block to the superficial reader, 
 and seems to conflict with the ideal character of 
 the Gospel of John. It is indeed a rebuke to a mor- 
 bid asceticism and desponding legalism, to which 
 even many good people are given. But it abounds 
 in high moral significance and symbolic beauty. 
 It is altogether unnecessary to resort to the mo- 
 dern figment of an essential difference of the 
 wine of the Bible and usual wine. The wine 
 which Christ made was no doubt pure, good 
 wine, in the proper sense of the term. But 
 to think it even possible that Christ might have 
 encouraged immoderate use of wine or any kind 
 of excess, proves a false posture of mind and ut- 
 ter disqualification to understand the miracle. 
 The piety and sobriety of this God-fearing fa- 
 mily, with the Son of God as their guest, was 
 the basis of the miracle ; in an intemperate circle 
 it would never have been wrought at all. Procul 
 abeste profani! To the pure all things are pure. 
 See Docrr. and Eru.—P. 8.] 
 
 * [The great poet, Friedrich Riickert, says with as much 
 truth as beauty: 
 “ Bin Wuader wird der Mensch empfangen und gezeugt ; 
 Ein Wunder lebt er. wird geboren und gesiugt : 
 Ein Wunder wiichst er fort und sieht und silt sein Wunder ; 
 Ein Wunder, dass er denkt, und was er denkt, ein Wunder. 
 Kin Wunder steht er dain aller Wund-r Mitte, 
 Und Wunder gein thm vor und nach auf Tritt und Schritte, 
 An Wunder wird er so allmiilig unwillkitrlich 
 Gewihnet, dass sie ihm erscheinen ganz natitrlich. 
 
 Und wunderbar erscheint ihm Ungewohntes nur, 
 | Der unverwundert sieht das Wunder der Nutur.”—P. 8.] 
 
CHAP. II. 1-11. 
 
 Ver. 1. And the third day, [τῇ τρίτῃ 
 ἡμ Ep a]. oS bei br obably identical [?] with the 
 ἐπαύριον, ch. 3 (44). See the Exua. ad loc. 
 The Pee εν μιῇ had probably been nearly 
 three days in progress, when Jesus, on His ar- 
 rival, was invited to it [The third day is pro- 
 bably to be reckoned from the last date mention- 
 ed, ἡ. e., Nathanael’s calling, i. 43 (44), not from 
 the day of Joln’s testimony, i i. 29, as Dr. Lange 
 
 takes it, still less from the day of Christ’s arrival 
 
 in Cana (Ewald); for this was not yet spoken of. 
 Bengel: Tertio die post promissum datum, i. 52. 
 Nune ostenditur specimen. The journey from Ju- 
 dvea to Galilee required two or three days, the 
 distance ina direct line being over twenty hours. 
 -Ρ᾿ 5. 
 
 In Cana of Galilee.—In the Galilean Cana; 
 in distinction from another. (So ver. 11; ch. iv. 
 46: xxi. 2). [Or, rather, as the other Cana lies 
 likewise in Galilee, τῆς Γαλιλείας is merely a lo- 
 cal notice of John for foreign readers, comp. i. 
 24: 44, and Hengstenberg in loc.—P.S.] “Not 
 Kef'r Kenna, but Kana el-Jelil, according to Rob- 
 inson, LIL, Ὁ. 443. [Am. ed. of 1858, vol. 11. pp. 
 346—49.—P.S.] Galilee was originally only adis- 
 trict (9°73) of Upper Galilee, which was divided 
 from Lower Galilee by a line running from Tibe- 
 
 riasto Zabulon. Hencein thetime of John there 
 was, no doubt, a Galilee in the stricter, ancient 
 
 sense, to be distinguished from a Galilee in the 
 wider sense. This distinction is important in 
 Johniv. 45. The other Cana, from which ours 
 
 is distinguished, has been sought now, according 
 to Josephus ( Vita xvii. 1) erroneously in Perea, 
 now in a Cana in the tribe of Asher (Josh. xix. 
 28), south-east of Tyre (Robinson IIL 657), 
 which, ‘though also to be counted in Galilee, 
 lay so much in the vicinity of Phenicia, as to 
 justify the designation of our Cana as K. τῆς Τὰ- 
 λιλα΄ ας. (Meyer). But that northernmost Cana 
 also belonged to Galilee. We can allow this dis- 
 tinction on'y on the supposition that the region 
 of Cana of Galilee was a Galilee in the narrow 
 sense, in the most provincial terms. As Kef’r 
 Kenna, which tradition has fixed as the Galilean 
 Cana, lies some distance to the south, it might 
 fall in the province of Lower Galilee, and might 
 well form the antithesis. Ewald has made a 
 Kanath, east of Jordan, the other Cana; which is 
 scarcely tobementioned. Canalay onaround hill. 
 
 [Toe location of Cana is still under dispute. 
 Dr. Robinson's view has been adopted by Ritter, 
 Meyer, Alford, Trench, Lange, Renan. Trench 
 (On the Miracles, p. 83) numbers this among 
 “the most felicitous and most convincing of Ro- 
 binson’s slighter rectifications of the geography 
 of Palestine.” dna el-Jelil (i. e., Cana of Gali- 
 lee) is a mere ruin about seven miles or nearly 
 three hours N. 4 ἢ. from Nazareth, and about 
 three miles N. i KE. of Sepphoris (Seiftrieh). 
 her ἢ (9. e-5 village) Kenna, isa small village about 
 4} miles north-east of Nazareth, where the monks 
 locate Cana, and where the remains of a Greek 
 church and the house of St. Bartholomew are 
 pointed out. Robinson’s arguments in favor 
 of Kana el-Jelil are the 
 and a notice from Marinus Sanutus about A. Ὁ. 
 1321. But Hepworth Dixon (Holy Land, 1865, 
 I. 832) contends again for Kef’r Kenna, as 
 
 identity of name, 
 
 103 
 
 he and Thomson (The Land and the Book) con- 
 tend for Yell Haim, as the site of Capernaum, 
 against Robinson’s conclusion in favor of Khan 
 Minyeh. Wengstenberg and Godet likewise de- 
 cide for Kef’r Kenna. Grove (in Smith’s Dic- 
 tionary of the Bible) and Hackett (in a supple- 
 mentary note to the Am. ed.) leave the question 
 of the situation of Cana doubtful. Although 
 Cana has nearly disappeared, it will always be 
 remembered in connection with the festivity 
 of marriage and the happiness of the family. 
 —P.S8 
 
 And the mother of Jesus was there.— 
 The mother of Jesus, John writes; not Mary. 
 [John never names Mary, as he does not name 
 iimself nor his brother James, perhaps on ac- 
 count of his intimate connection with her in vir- 
 tue of the dying injunction of the Saviour, xix. 
 26, 27. So Alford.—P. 5.1 Luthardt (with 
 Hofmann and Lam 106} holds (p. 420; comp. p. 116) 
 that Jesus entirely dissolved the relation of son 
 to Mary ou the cross, with the word: ‘* Woman, 
 behold thy son!’* John seems far from this, 
 to speak mildly, rare exegesis. Jesus returned 
 with His disciples to Galilee, their common home. 
 They accompanied Him to Nazareth. but the 
 mother of Jesus had gone to the wedding at Cana, 
 which lay further north in the mountains. Pro- 
 bably they met in Nazareth with the invitation 
 which occasioned their following the mother. 
 
 [The occasion was evidently a family gather- 
 ing. Besides the mother of Jesus, His brothers 
 were also present, ver. 12. It was a farewell 
 (un adieu royal, as Godet says) to His earthly re- 
 lations. He was now leaving the privacy and 
 obscurity of family life to enter upon His public 
 ministry, and marked the transition by an ex- 
 hibition of His divine power which was well cal- 
 culated to convince His brothers, sisters, and 
 triends of His Messiahship, and to convert them 
 into His spiritual relations. —P. 8. ] 
 
 Ver. 2, And Jesus also wasinvited, and 
 ae disciples, [7. e., those five mentioned in ch. 
 
 ., Andrew, Simon Peter, Philip, Nathanael, and 
 hale The evangelist was therefore an eye-wit- 
 ness of the scene, and probably a relative of Je- 
 su3.—P. 5.1 ’ExA7 v7 [is the historical past: 
 was bidden, invited, and] cannot be taken as plu- 
 perfect. Where would the inviter have looked 
 for the Lord on the Jordan? And there, too, He 
 had as yet no disciples to be invited with Him. 
 The invitation was rather an after-thought, and 
 from this in part the lack of wine might be ex- 
 plained. Meyer supposes that the invitation was 
 given in Cana itself. But people do not go in 
 search of a member of a family at afeast; at all 
 events this would amount to their inviting them- 
 selves. The fact that Nathanael was of Cana 
 might increase the relations of the Lord to the 
 house of friends with which His mother Mary 
 seems to have been closely connected. It may 
 certainly be inferred from this passage and ver. 
 
 * [Similarly Godet (1.350): The address woman, xix. 26, 
 signalizes the definite rupture of the earthly relation of mo- 
 ther and son, and here at Cana Mary felt for the first time the 
 point of that sword which was to pierce her soul beneath the 
 cross (Luke ii. 55). This is going too far. Christ never broke 
 that relation, but from His twelfth year (Luke ii. 49), He su- 
 bordinated it to lis higher relation to His heavenly Father. 
 Here John, the adopted son and guardian of Mary, writing 
 long after her death, calls her the “mother of Jesus.—2. 3. 
 
i THE GOSPEL ACCORDING TO JOHN. 
 
 12, that Joseph was no longer living. (Against 
 Meyer, who unwarrantably cites ch. vi. 42).* 
 Of a removal of Mary from Nazareth to Cana, 
 Ewald speaks alone.;—If we reckon for the re- 
 turn to Cana, including the stoppage at the eall- 
 ing of Philip and Nathanael, as a three days’ 
 journey, Jesus, according to Origen’s computa- 
 tion of the third day (from the day of ch. i. 43), 
 would have arrived with His disciples in the eve- 
 ning of the first day of the feast. Asa wedding 
 generally lasted seven days (among the poorer 
 people, indeed, only three, or even one; comp. 
 Gen. xxix. 27; Judg. xiv. 14; Tob. ix. 12), the 
 supply of wine with but moderate care, would 
 hardly have been exhausted so soon. We are 
 force to conclude, therefore, that the Lord came 
 with His disciples on one of the later days of the 
 feast; and this works backward to the suppo- 
 sition that the third day dates from the testimoay 
 of John, as the day when Jesus was publicly and 
 theocratically accredited as the Messiah in Israel. 
 
 [The presence of Christ with His mother and 
 disciples, ata wedding-feast, and His perform- 
 ing His first miracle there, is a silent condemna- 
 tion of monkish asceticism, and a recognition of 
 the marriage relation as honorable and holy. 
 
 hristianity is no flight from the world, but a 
 transformation of the world, no annihilation of 
 the order of nature, but the sanctification of it, 
 no moroseness of spirit, but joy and gladness. 
 It is the leaven which is to leaven the whole lump 
 of society. But by turning water into wine and 
 revealing His glory at the wedding-feast, Christ 
 gaye us an example how to conduct ourselves in 
 society, that is to introduce a higher, nobler ele- 
 ment, and to change the water of trifling, 
 frivolous talk into the wine of instructive, 
 profitable conversation. Trench observes: 
 ‘““We need not wonder to find the Lord of 
 life at that festival; for He came to sanctify 
 all life—its times of joy, asits times of sorrow; 
 and all experience tells us, that it is times of 
 gladness, such as this was now, which especially 
 need such a sanctifying power, such a presence 
 of the Lord. In times of sorrow, the sense of 
 God's presence comes more naturally out: in 
 these it is in danger to be forgotten. He was 
 there, and by His presence there struck the key- 
 note to the whole future tenor of His ministry.” 
 --Ρ. 5.1 
 
 Ver. 3. And when wine failed, [Kai ὑ σ- 
 τερήσαντος οἴνου]. Gladly had the nuptial 
 family, which undoubtedly belonged to the true 
 waiting ones in Israel, improvised their invita- 
 tion; but it seemed to fare ill for awhile, in 
 having neglected the usual Jewish calculation. 
 The less could their spirit turn to their mortifi- 
 cation. Tholuck adduces the cheapness of wine 
 in the East, to infer that the family was in limi- 
 ted circumstances. But even where wine is 
 cheap, it is not always at hand in abundance, 
 even for the wealthy. 
 existing was‘not so much that of poverty as that 
 
 * [Joseph is last mentioned, Luke ii., when Jesus was twelve 
 years of age, and accompanied His parents to Jerusalem. He 
 seems to have died before the public ministry of Christ.— 
 P. 8.) 
 
 7 [Renan, Vie de Jésus, pp. 71, 72, adopts this conjecture.— 
 
 1 [Doubtful ; comp. my note on ver. 1, p. 103.—P. 8.! 
 
 In any case the need here | 
 
 of family honor, especially of festal feeling and 
 
 joy. [It also reveals the temperance of the fa- 
 
 mily.--P. 8. ] 
 
 They have no wine.—No more wine. Ac- 
 cording to Chrysostom and others, Mary speaks 
 these words, because Jesus had already wrought 
 miracles, and she expects one now. Contrary to 
 ver. 11. According to Liicke, Jesus has already 
 done extraordinary works in smaller circles, and 
 so given rise to the expectation.* According to 
 Bengeland Paulus, Mary would suggest to Him to 
 
 epart with His disciples;f according to Meyer, 
 to provide some remedy, ‘which im fact might 
 have been done in the most natural way (by 
 fetching more wine)” ! Calvin thinks it a hush- 
 word to the guests (perhapsa hint to go). Tho- 
 luck: ‘The object of Jesus’ journey could not 
 have remained unknown to Mary; if, according 
 to the popular faith, she was considering the mi- 
 racle the test of the Messiah, she might now re- 
 quest even the first exercise of the divine 
 power.” Nothing of all these intentions appears 
 in the words. ‘To t¢e// the need is not necessarily 
 to apply for help. So far as its form is con- 
 cerned, the expression proves only, that the peo- 
 ple let Mary know the lack, and that she told it 
 to the Lord; rather giving up than asking help. 
 Mary had probably a hundred times found in 
 her family life, that the holy Child, during His 
 growth, could tell what to do, when no one else 
 could, though not exactly by miracle strictly so 
 called { A confident expectation, however, must 
 have been couched in her complaint; this is evi- 
 dent from the answer of the Lord. She certainly 
 meant, in general: Tell us what to do; and, if 
 any one please, more specifically, according to 
 Bengel: Bring the feast to a close; though in 
 some other way than by an embarrassed depar- 
 ture. 
 
 [I take the words of Mary to be an indi- 
 rect prayer and a modest hint to relieve the dif- 
 ficulty, like the message of the sisters of Laza- 
 rus: ‘*Lord, behold, he whom Thou lovest, is 
 sick,” John xi. 3. Mary had good reason to 
 expect that her divine Son, now after His solemn 
 inauguration by the baptism in Jordan, and the 
 gathering of His first disciples, would signalize 
 His entrance upon public life by a miraculous 
 demonstration of His Messianic dignity, and she 
 was not shaken in her expectation by His appa- 
 rent refusal, as is evident from her words in ver. 
 5 (see my note, p. 106). The announcement of the 
 angel, the supernatural conception, and the whole 
 conduct of Jesus must have long before convinced 
 her of His Messiahship. Lampe properly re- 
 gards these words as a monument of the faith, 
 humility and modesty of Mary. Yet there was 
 
 *|So very nearly Stier and Alford.—P. S.] 
 
 + [It seems incredible that such a profoundly spiritual and 
 ingenious commentator as Bengel should have anticipated 
 even once the insipid rationalistic exegesis of Paulus of Hei- 
 delberg. And yet soitisin this case, ‘ Velim discedas, ut cetert 
 item discedant, antequam penuria patefiat” ‘This would be 
 kind to the family, but hardly respectful to Jesus. Bengel, 
 however, adopts this view to deprive the answer of Jesus of 
 all apparent harshness, and explains ὥρα, ver. 4, to mean hora 
 discedendi, so as to say: This is not the hour of withdrawing, 
 but the hour of assisting. Ebrard, in his ed. of Olshausen, 
 agrees with Bengel —P. 8.] 
 
 ¢|Similarly Cocceius, as cited by Trench: Mary had always 
 found Jesus a wise counsellor, and mentioned the want to 
 Hin ahd that He might suggest some way of remedying 
 it.—P. 5S. y 
 
CHAP. ITI. 1-11 
 
 a defect, an untimely haste and improper inter- 
 ference, though from the best motives, with the 
 Messianic prerogative of her divine Son. This 
 is manifest from the reply of Jesus.—P. 8. ] 
 
 Ver. 4. Jesus saith unto hex, efc.—The 
 terms of Luther’s version [identical with those 
 of the English]: Woman, what have [ to do with 
 thee?* are much too strong. The phrase forms 
 a scale, from the strongest rebuke to the gentlest 
 refusal, according to the tone. 
 » The address: γύναι, Woman, has no tinge 
 of contempt. Augustus says to Cleopatra [the 
 Queen of Egypt] in Die: Θάρσει, ὦ γύναι. So 
 the address to Mary Magdalene, John xx. 15, yi- 
 vat, is plainly an expression of compassion. And 
 so, too, is John xix. 26 to be taken. 
 
 [In English theterm woman is frequently used in 
 a solemn and honorable sense, as embracing the 
 characteristic traits of the womanly ideal, when 
 we speak of a good woman, a noble woman, a true 
 woman, be a woman. Christ calls His mother 
 woman when on the cross He commited her with 
 tender affection to the charge of His bosom disci- 
 ple. He does not call her mother, because this 
 would not suit here in connection with τί ἐμοὶ καὶ 
 σοί, and because He had regard mainly to His 
 Father, and subordinated all earthly relations to 
 the heavenly und eternal. Comp. Matth. xii. 
 49,50; Luke viii. 19; 2 Cor. v.16. The period 
 of His subjection to her as His earthly mother had 
 ceased. ἄνθη in His twelfth year He answered 
 to her remark: ‘“ Thy father (Joseph) and 1,” by 
 ‘““My Father”? (in heaven), Luke ii. 48, 49. 
 Calvin: Sie ergo matrem Christus alloquitur, ué per- 
 petuam et communem seculis omnibus doctrinam tra- 
 dat, ne immodicus matris honor divinam suam glo- 
 riam obscuret. Olshausen: ‘*The Son had now 
 become the Zord also of His mother, who could 
 secure her own happiness only by believing obe- 
 dience to Him.’’—P. 5.1 
 
 The phrase τί ἐμοὶ καὶ coi, What to me 
 and to thee (in which κοινόν or the like is to be 
 
 supplied), has not among the Hebrews C 2-72 
 
 2), as in the classics, a repulsive, reprehensive 
 sense, as Grotius shows, ad Matth. viii. 29. 
 The expression is uttered in Jud. xi. 12; 2 Sam. 
 xvi. 10, in friendliness. It readily consists with 
 this, that Jesus would assert the elevation of His 
 divine calling above natural relationship, as in 
 Matth. xii. 50 (Tholuck). Ebrard: That is my 
 matter: leave that to me. Hengstenberg: ‘ Was 
 mir und dir, Weib?” Literally correct, but not 
 good Gerimaa. 
 
 [As the interpretation of this passage, which 
 derives its true light from Matth. xii. 46-50, 
 has a bearing on the subject of Mariology 
 and Mariolatry, I shall quote passages f:om 
 ancient and modern commentators, who agree 
 (against the Romish) in finding here a slight 
 reproof of Mary for a certain improper in- 
 terference or impatient haste. Irenzus (Adv. 
 her, 1. ILL. 6. 16, 7): ‘The Lord, repelling 
 Mary’s unseasonable urgency (Dominus, repellens 
 
 * [| Werth, was habe ich mit dir zu schaffen? Vulgate: Quid 
 miht et tibi est? French N.T.: Quy a-t-il entre moi et toi2 
 Comp. my Text. Nore,? p. 102.—P. 8.] 
 
 + [Dion Cassius, Hist. LI. 12: θάρσει, ᾧ γύναι, καὶ θυ- 
 μὸν ἔχε ἀγαθόν, “Take courage, O woman, and keep a good 
 heart,” or, ‘‘ be of good cheer.”—P. 8.] 
 
 105 
 
 ejus intempestivam festinationem), said: ‘* What 
 have I to do with thee,” eée. Chrysostom (Z/om. 
 XXI. al. XX. in Joh. Tom: VILI. p. 122): “She 
 wished to gain glory through her child (éo0- 
 λετο.. . .. ἑαυτὴν λαμπροτέραν ποιῆσαι διὰ τοῦ παι- 
 déc)... therefore Christ answered her with se- 
 verity (σφοδρότερον ἀπεκρίνατο λέγων, K. τ A.).” 
 He adds: ** Mary had not yet the proper opinion 
 of Christ (οὐδέπω γὰρ ἣ ἐχρῆν περὶ αὐτοῦ δόξαν el- 
 χεν), but because she bare Him, she thought that, 
 after the manner of other mothers, she might in 
 all things command Him whom she ought to have 
 worshipped and adored as her Lord. For this 
 reason He gave this answer.” Such passages 
 are irreconcilable with the belief in the sinless- 
 ness of Mary. As the veneration of the Virgin 
 increased from the time ef the Nestorian contro- 
 versy and the universal adoption of the ϑεοτό- 
 κος, such comments disappear. Even the Nesto- 
 rianizing Theodoret, though quite full in his notes 
 on the miracle of Cana, says not a word which 
 might reflect in the least on Mary’s conduct. 
 But the reformers and nearly all the Protestant 
 interpreters take the same view of the passage as 
 the fathers. Olshausen says that the words τέ 
 éuol, etc. necessarily imply reproof, although the 
 rebuke is but gentle’ Meyer: ‘Christ, in the 
 consciousness of His higher wonder-working 
 power and will, as one without a mother (ἀμή- 
 Twp), repels the interference of womanly weak- 
 ness, which here confronted Him, even in His 
 mother.”’ Hengstenberg: ‘It lies in the nature 
 of the case that the phrase always implies cen- 
 sure.” Godet agrees with Hengstenberg. Hw- 
 ald: ‘He reproves her expectation with severe 
 words.” Trench: ‘‘ There is more or less of re- 
 proof and repulse in these words;’’ but he adds 
 very properly that any harshness of the reply 
 was mitigated by the manner in which the Lord 
 suffered a near compliance with the request to 
 shine through the apparent refusal. Alford: 
 ‘‘The answer of our Lord is beyond question one 
 of reproof, and disclaimer of participation in the 
 grounds on which the request was made.” St. 
 Bernard, Maldonatus and other Romanists try 
 to escape the force of the uwsus loguendi by saying 
 that Christ spoke those words not for Mary’s, 
 but for our sakes, to teach us that He performed 
 His miracles not from regard to human relation- 
 ship, but from love and regard to God’s glory. 
 Very true; but He taught Mary first, and taught 
 us through her.—P. 8. ] 
 
 Mine hour is not yet come.—Euthym. 
 Zigab.: The hour for working miracles. Ewald: 
 Of my full sense of Messianic power. Liicke 
 and others: For the revelation of my glory. 
 Meyer: The juncture for help. [Trench: Till 
 the wine is wholly exhausted. Filat.—P. 5.1. 
 According to Bruno Bauer, His hour must always 
 mean the hour of His death.*—According to 
 
 * (Similarly Alford: ** My time, the time at which, from the 
 Father’s appointment and My own concurring will, Tam to 
 begin miraculous working, is not yet arrived: forestall if 
 not.” Probably Mary, like the Apostles before the pente- 
 costal illumination, was not yet quite free from carnal con- 
 ceptions of the Messianic Kingdom, asa temporal reign, and 
 expected that He would establish it at the beginning of Ilis 
 ministry. Christ declined the form of her petition, but an- 
 swered the real intent in a better way than she conceived. 
 In other passages of John the hour of Christ means the hour 
 of Ilis death and glorification, vii. 80; xii. 23, 27; xiii. L— 
 
 P.S.] 
 
106 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Tholuck, it is the Opa for the manifestation of 
 His δόξα, as determined by the object of the mi- 
 racle and the circle of witnesses. In this regard 
 this scene seemed not so suitable as Jerusalem, 
 yet the affectionate Son would also fain please 
 His mother. Hence οὕπω refers to the precise 
 moment. The right time of publicity, the right 
 moment—two different ideas: His hour is His 
 time for acting or suffering, as the Father ap- 
 points it to Him by the occasion and in His spi- 
 rit, in distinction from the hour which is as- 
 signed Him by the opinion of men, Comp. Jolin 
 vii. G; viii. 20; xili 1; Luke xxii. 5.5 oe 
 ‘not yet” opens the prospect of help to come at 
 the right time. 
 
 Ver. 5. Whatsoever he saith unto you. 
 —Moeyer thinks she means, He will require your 
 _ service, perhaps in bringing wine. Meyer says: 
 Whatsoever He saith unto you, without qualifica- 
 tion; yet doubtless with the presentiment that He 
 might say something very strange and striking, 
 at which they were in danger of being startled. 
 
 [These words reveal the unbounded faith of 
 Mary in her Son, whose gentle rebuke did not 
 discourage her, and a contident expectation of 
 some miraculous help at the proper time. She 
 seems to have anticipated even the manner, vz., 
 that it was to be brought about by the aid of the 
 servants. She may have inferred from some 
 previous hint of Christ not related here, or from 
 the gentle manner with which He apparently re- 
 fused her desire, with the qualifying οὕπω 
 (not yet), His disposition to grant it. Pre- 
 cisely the same words: ὁ ἐὰν εἴπῃ ὑμῖν ποιή- 
 σατε (Gen. xli. 55, LXX.), Pharaoh, at the time of 
 the famine, addressed to all Egypt with regard 
 to Joseph. Hengstenberg thinks that this coin- 
 cidence is scarcely accidental in view of the si- 
 milarity of the occasion, and the typical charac- 
 ter of Joseph.—P. 8. ] 
 
 Ver. 6. There were set [keipevat, posite] 
 there six water-pots of stone [ὑδρίαι λί- 
 ϑιναι, made of stone, stone-ware|.—Zhere; in 
 the wedding-chamber, says Meyer. The wash- 
 ing of hands hardly took place in the wedding- 
 chamber, rather in the court of the house. And 
 the pots were too large for this, being doubtless 
 not portable in the ordinary way: ‘ large stone 
 fonts” (Starke).—Siz water-pots there were. 
 Whether according to Jewish custom, can hardly 
 be ascertained; at all events, the number, as 
 symbolical, is the number of work, toil and need. 
 See ch. xii. 1: six days before the passover 
 Christ came to Bethany. Rev. ch. vi.: the open- 
 ing of the first six seals. Ch. xiii. 18: the num- 
 ber of the beast, 666. Nork (Ztymol. Symbol. 
 Mythol. Real-Wirterbuch) : **Six is threefold dis- 
 cord (Dyaud), hence 666 is the number of Anti- 
 christ. On the evening of the sixth day of cre- 
 ation, according to the Rabbinical tradition, Sa- 
 tan was created at the same time with woman. 
 The Cabbalistie book Sohar warns against the 
 threefold six asthe number of punishment. On its 
 face this number bespeaks an accurate reporter.* 
 
 After the manner of the purifying [κατὰ 
 
 * {Por other and more fanciful allegorical interpretations 
 of the six water-pots and the firkins, see Augustine, Tract. 
 TX.,and other fathers. Chrysostom remarks that the scarcity 
 of water in Palestine made it necessary to keep always an 
 abundant supply in vessels.—P. 8.] 
 
 τὸν καϑαρισμὸν τῶν “Lovdatwov] —The 
 washing of hands and vessels before and after 
 meals, Matth. xv. 2; Mark vii. 3. Probably the 
 supply of water in them was already mostly con. 
 sumed; at all events, they were emptied for 
 their new use. 
 
 Containing two or three firkins apiece 
 [χωροῦσαι avi—not approximately, circiter, but in 
 the distributive sense, séngu/e, as in the kK. V.— 
 μετρητὰς Ovo ἢ tpeic] —The Attic metretes was 
 equal to the Hebrew ΠΞ (Joseph. Antig. VILL. 2. 
 9), and twenty-one Wiirtemberg or th rty-three 
 Berlin quarts [about nine gallons English; so 
 that the word ‘firkin” in the EK. V. is almost 
 exact. Accordingly, if all the water was changed 
 into wine (see below), the quantity of wine thus 
 produced was 6 times 18 or 27 gallons, 7. e., from 
 103 to 162 gallons.—P.8.] The Roman umphora 
 was also called metretes, and was still smaller than 
 the Attic; the Syrian Babylonian, on the contrary, 
 was larger. ‘In view of this (total) quantity of 
 from 252 to 273 quarts [over 100 gallons], the 
 iniracle is styled by De Wette [and Strauss] a 
 ‘miracle for luxury’ (/uxuswunder), and found 
 offensive. The circumstances already cited 
 (abundant supply for a poor family; an expres- 
 sion of benevolence) remove this difficulty ; in 
 the miraculous feeding also the quantity exceeds 
 the bare necessity.” Tholuck.* The truth of 
 the miracle, however, forbids us at the outset 
 to trespass upon the ground of the miraculous. 
 Hence also we raise no question whether the wa- 
 ter was made wine after it was drawn out, or 
 before, in the pots themselves (Meyer, Tholuck). 
 
 Ver. 7. Fill the water-pots.—Not only is 
 the water in the pots necessary, but also the obe- 
 dience of faith. So alsoin the drawing. The 
 pots being full, precludes all thoughts of the pos- 
 sibility of a natural process or a mixture. <Ac- 
 cording to Meyer, this feature is intended to de- 
 note the abundance of the wine which Jesus pro- 
 duced; Gerlach [and Barnes] on the contrary: 
 Only what was drawn became wine. 
 
 [The miracle took place between vers. 7 and 
 8, but its actual process lies wholly beyond the 
 region of sense and imagination. The same may 
 be said of the process of growth in nature; we 
 see only the results. It is not stated whether the 
 miracle took place in the water-pots or in the act 
 of drawing, and whether the whole amount of 
 
 * [Against the profane view of Strauss, we must rather call 
 the miracle a miracle of love and beneficence. Christ gave as 
 a King, yea, with more than royal bounty. The benevolent 
 design of the abundant supply is pressed by several commen- 
 tators, down to Lange and Godet. Luther says: “ Christ, 
 having no gold or jewels to give to the poor couple, presented 
 them good wine.” Maldonatus: “‘ Christ desired not only to 
 relieve a present necessity, but that a quantity of wine might 
 remain for the married persons to assist them in their po- 
 verty and to leave a lasting (7) memorial of the miracle.” Cal- 
 vin, Trench and Alford properly refer to the analogy of God’s 
 method of dealing in providing the most abundant supply in 
 every vineyard an@ all over nature, that every man may prove 
 his temperance and moderation, as Calvin says, tz media afilu- 
 entia. Barnes, in the interest of teetotalism, supposes that 
 the Saviour only made as much wine as was necessary for the 
 immediate want, and that the miracle was confined to the wa- 
 ter actually drawn from the pots. If, as Barnes assumes, the 
 wine was not intoxicating, there can be no objection to the 
 large quantity of it; but even if it was (as all but a few recent 
 American commentators hold), there is no reason whatever to 
 suspect that any improper use was made of it in a company 
 honored by the presence of the Purest of the pure, and the 
 sale of the holy. Comp. my remarks on verse 7.— 
 
 Ars ᾿ 
 
CHAP. II. 1-11. 
 
 107 
 
 water was turned into wine or only so much of 
 it as was drawn bythe servants. Lut the former 
 view is much more probable, yea, almost certain. 
 It seems to be implied in the exact statement of 
 the number and size of the vessels, ver. 6, in the 
 order to fi// them with water, and in the strict 
 compliance of the servants who ‘‘filled them up 
 ἕως ἄνω, to the brim,” ver. 7. This view agrees 
 also best with the object of the miracle as a ma- 
 nifestation of Christ’s Divine glory, in imitation 
 of the boundless munitficence which God Himself 
 displays from year to year in the plentiful har- 
 vests, that in the midst of plenty we should be 
 temperate and grateful.—P. S.]* 
 
 Ver. 8. Draw out now, and bear.—Ex- 
 pressing full confidence that they would, in vir- 
 tue of His word, draw wine and carry wine. 
 Unto the ruler (mas‘er) of the feast [τῷ ap- 
 χιτρικλίτνῳ, «word of late and rare occurrence, 
 lit. the ruler of the ¢riclinium or dining-room with 
 three couches.—P. 8. ].—Not the superintendent 
 of the guests, συμποσίαρ yor [or συμποσιάρ χης, βιισι- 
 Asie, modimperator, magister, or rex convivit, arbiter 
 bibendi], whom the guests chose as their president 
 (Xenoph. Anad. VI. 1. 3)),7 but the superintend- 
 ent of the servants, who as such also tested the 
 meats and drinks, as a taster.f Tholuck distin- 
 guishes the warden of the drinking from the 
 warden of the table, and remarks that the pre- 
 sence of the latter does not necessarily yield the 
 inference of wealth. He may have been of the 
 friends of the family. At all eyents, a number 
 of servants were present.—And they bare it.—- 
 Meyer: ‘But knew not that what they carried 
 
 * (Calvin on ver. 8: “Mirwmn vst, quod Coristus, frug slitat’s 
 magister, vini et quidem priestintissini magnam copiam lar- 
 gitur. Respmdeo, quum nobis quotidie Deus largum vini pro- 
 ventiun suppeditat, nostro vitio fri siejus benignitis irrita- 
 mentum est luxurie: quin notius hes temperantix nostree vera 
 est probatio, si in mediu affluentiu, purci tamen et moderati su- 
 mus.” Godet: “Son premier sign miraculeux doit témoigner 
 hautement de sa richesse et de sia muntficence, +t devenir pvr 
 les assistants le type de la plinitude degrdce et dz force que le 
 Fils unique apporte ἃ la terre.’—P 8.} 
 
 7 (So french, Alford, Wordsworth. This view more easily 
 explains the freedom of remonstrance on the part of the ruler 
 of the feast, than if he had been a mere servant, and is sup- 
 ported by a passage in the apocryphal book, the Wisdom of 
 Sirach, ch. 35 (al. 52), vers. 1,2: “If thou be made the mas- 
 ter (ἡγούμενος) of the feast, lift not thyself up, but be among 
 them as one of the rest; take diligent care of them and sit 
 down; and when thou hast done all thy office, take thy place, 
 that thou mayest be merry with them, and receive a crown 
 (στέφανον) for thy well ordering of the feast.” This descrip- 
 tion suits far better the position of the Greek and Roman 
 king of the feast from among the guests, than of the head- 
 Waiter from among the slaves. See the next note.—P. §.] 
 
 [So Chrysostom, the older commentators, also Kuinoel, 
 Meyer and others. It was the custom-among the Greeks to 
 intrust a particular slave with the arrangement of the table, 
 the tasting and distribution of the wines, the trimming of the 
 la nps, aud the control of the other servants. This slave, who 
 seems to have combined the offices of a butler and head- 
 waiter, is called triclinarches (by Petronius), which is equiva- 
 lent in meaning to ἀρχιτρίκλινος, also ἐφηστηκώς, τραπεζο- 
 ποιός, τραπεζοκόμος (by Atheniwus), and corresponds to the 
 Roman structor mense. Atheneus, in his Deipnosophists 
 (Banyuet of the Learned), lib. LV. ¢. 70 (in Schweighiuser’s 
 ed. Ton. IL. p. 162), gives a full description of the τραπεζο- 
 ποιοί. sellers of tie tuwhles, and quotes in illustration several 
 passages from poets, among the rest these lines from Phile- 
 mon: 
 
 ‘There is no need of long deliberation 
 
 About the kitchen, for the table-setter 
 
 Is bound to look to that; that is his office.’ 
 Comp. also Walch: De architriclino, Jen. 1753 (which I have 
 not seen). and Becker's Chafikles, IL p. 252 (secoud ed. by 
 Hermann, Leipz.1854). But [ have seen no evidence that the 
 same custom prevailed among the Jews, while the other cus- 
 tom with regard to the king of the feast, seems to. be substan- 
 tiated by the passage quoted in the preceding note.—P. 5.1] 
 
 was wine.” But they must have belived it to be: 
 
 else we should be left to suppose a tone of mini 
 in the people, which would ill correspond with 
 the elevation of the miracie. The drawing and 
 bearing by the servants was an act of faith, lika 
 the sitting down of the multitudes in the wilder- 
 ness to receive the miraculous feeding. 
 
 Ver. 9. [When the ruler... tasted (i ye é- 
 oa7o).—ilere the Romish argument in favor of 
 transubstantiation drawn from this miracle, 
 breaks down. ‘The water had been made wine 
 in form as well as in substance; it looked like 
 win? and tasted like the best of wine; but the 
 pretended change of bread and wine in the Eu- 
 charist contradicts all the senses and is a com- 
 plete delusion.—P. 8. 
 
 That had becom? wine.—Not: That it be- 
 cam (was made) wine. In the perfect [had been 
 made, and consequently was now]. ‘ 
 
 And knew not whence it was.—lIt at 
 first seems to give a better sense, to make the 
 parenthesis of the 9th verse, according to Meyer, 
 begin not with these words, but with: of δὲ διάκο- 
 vor, ending with ὕδωρ. Meyer observes that the 
 construction continues with οὐκ moder, anil $his 
 supplies the motive of the consequent dwyr. TOY νυμ- 
 gov. But the ruler calls the bridegroom, not to 
 ask whence he has the wine, but to remark to him 
 that he has reversed the usual order or things 
 with this supply of wine, which he seems to sup- 
 pose the bridegroom has reserved. And John 
 elsewhere begins a parenthesis with καί, as in 1 
 John i. 2. A decisive consideration might be 
 this: If we put the πόϑεν before the parenthesis, 
 it indicates in the ruler the impression of the 
 natural origin of the wine; in the parenthesis it 
 emphatically expresses the thought of the Evan- 
 gelist, that he knew not the miraczlous origin of 
 the wine. The éoriv, as in ch. i. 40, is the usual 
 intermixing of direct description in dependent 
 clauses (Winer, p. 239). 
 
 Called the bridegroom.—The wedding took 
 place in the house of the bridegroom, ani he 
 gave the banquet. As to the custom here men- 
 tioned, there is little other evidence (see Liicke, 
 p- 4:3). Wetstein: Pliny, H. N. XIV. 14: 
 Cato, when he embarked for Spain, said of the 
 rowers (remiges): Qui etiam convivis alia (vefer- 
 ring to wine), quam sibimet ipsis ministrant [**who 
 even give their guests other wine than they drink 
 themselves, or bring it in as the banquet pro- 
 ceeds” ]. Two other citations (from Martialis and 
 Cassius) Liicke himself considers entirely unim- 
 portant. ‘The passage, seems, however, to have 
 some sense different from that commonly sup- 
 posed, which gives a mild interpretation to wetio- 
 κεσϑα:, madere, ‘have drunk enough” (Tholuck, 
 after De Wette and others); on the con rary 
 Meyer: When theyare intoxicated. The softening 
 of the word gives the idea of a dishonorable cus- 
 tom: first to give good wine, then, at the height 
 of the feast to give poor. The custom meant is 
 probably that universally dictated by moral in- 
 stinct. of at last pouring water into the wine for 
 those who are intoxicated, or giving no more, or 
 even, where courtesy requires the offer to be con- 
 tinued, giving poor wine.* This custom the 
 
 * [Alford differently: When a man has some kinds of wine 
 choicer than others, he naturally produces whe choicest tu 
 suit the most discriminating taste.—P. §.] 
 
108 THE GOSPEL ACCORDING TO JOHN. 
 
 master of the feast applies to the case in hand, 
 without expressing any judgment respecting the 
 condition of the guests.* His ‘until now ” re- 
 fers only to a later period of the feast.—There is 
 likewise a question, waether we must take the 
 word, with Meyer, as a pleasantry, or, with 
 Tholuck, as a half-jocular reproof. Liicke’s hy- 
 pothesis of an expression of surprise seems more 
 fitting. Pleasantly as the words may have been 
 spoken in the expression: ‘Thou hast kept the 
 g od wine until now,” the ruler in any case con- 
 veys greit astonishment. And strongly as this, on 
 the one hand, attests the objective fact of the mi- 
 racle, it as strongly, on the other hand, shows a 
 special quality in this wine. The wine seemed 
 to the ruler the good, in contrast with what had 
 been used. 
 
 Ver. Ll. This wrought Jesusas a begin- 
 ning of thesigas [Tairyyv ἐποίησε ἀρχὴν 
 
 ‘TOV σημείων ᾿Ιησοῦ ς].--ἰ Ἀρχή without the 
 article, hence: Thissign wrought Jesusas His first 
 in Canv of Galilee. [It was not only the first 
 miracle wrought by Jesus in Cana—for no other 
 is reported as having been wrought there—but 
 the first of all His miracles. This is conclusive 
 against all the reports of the apocryphal Gospels 
 to the contrary.—P. 8.]—Scholastic fancies re- 
 specting the bridegroom and the bride by Bona- 
 ventura, efc., see in Heubner, p. 235. 
 
 [The signs, τῶν σημείων. The N.T. em- 
 ploys three terms for the miracles or supernatural 
 works of Christ, σημεῖον, δύναμες and τέρας, some- 
 times also ἔνδοξον, παράδοξον, ϑαυμάσιον. The 
 word σημεῖον, the Hebrew oth (M38), signum 
 has reference to the moral aim of the miracle 
 as intended to exhibit the presence of the 
 divine power, and to produce faith in it; it is 
 ‘¢a kind of finger-post of God,” as has been said. 
 The term τέρας, prodigium, wonder, which is often 
 combined with σημεῖον (iv. 18), expresses the sub- 
 jective effect, the emotion of astonishment and 
 amazement which the miracle produces; and 
 hence it is used also of strange and startling phe- 
 nomena in heavenand on earth. All miracles are 
 signs and wonders, but not all signs and wonders 
 are miracles.+ The term δυνάμεις, virtutes, de- 
 notes the origin of miracles, as manifestations of 
 divine power. The E. V. is by no means con- 
 sistent in the translation of these words. Trench 
 (Synonyms of the N. T., Second Part, p. 204, 
 Am, ed.) says: ‘‘It is to be regretted that 
 in our Version this word (δυνάμεις) is translated 
 now ‘wonderful works’ (Matth. vii. 22); now 
 ‘mighty works’ (Matth. xi. 20; Luke x. 13); 
 and still more frequently ‘miracles’ (Acts ii. 
 92: 1 Cor. xii. 10; Gal. ili. 5); in this last ease 
 giving such tautologies as ‘miracles and won- 
 ders’ (Acts ii. 22; Heb. ii. 4); and always 
 causing something to be lost of the true energy 
 of the word—pointing as it does to new forces, 
 which have entered and are working in this 
 world of ours. With this is closely connected 
 
 * (Godet better: “This word has a proverbial sense, and 
 floes not apply to the present company.” Text. Note 3.—P.8.] 
 
 + [Lampe: Ladem mir teula dici possunt sign + quatenus ali- 
 quid seu orccultum seu futurum docent: et prodigia (τέρατα), 
 quitenus aliquid extraordinarium, quod stuporem eacitat, sis- 
 tunt. Hine sequitur signorum notionem lutius putere, quam 
 prodigiorum. Omnia proligit sunt signa, quia in illum usum 
 a Deo dispemsat1, ut arcsnum indicent. Sed omnia signa non 
 sunt prodigia, quia ad signandum res celestes aliquando etiam 
 res communes adhibentur.—P. 8. ] 
 
 the term μεγαλεῖα = magnalia (Luke i. 49), in 
 which in like manner the miracles are contem- 
 plated as outcomings of the greatness of God’s 
 power.” —His glory. The δόξα of the incar- 
 nate Logos, 1. 14, by whom all things were made, 
 and who transforms allthings. ‘The miracles of 
 Christ are manifestations of His own glory, of 
 His wonderful person, while the miracles per- 
 formed by Moses and the prophets revealed not 
 their glory, but the glory ot Jehovah.—And 
 his disciples believed on him, ἐπίστευ- 
 σαν. This is a higher degree of faith than the 
 one spoken of i. 85-52, which was initial and in- 
 troductory, while now they were strengthened in 
 their belief by this startling evidence of His di- 
 vine Messianic power and dignity. Faith is a 
 continuous growth, and every increase of faith 
 is a new beginning of faith.—P. 8. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. John’s accounts of the miracles. We have al- 
 ready called attention to John’s putting strongly 
 forward the miracles of knowledge together with 
 those of act; that is, the insight of the perfect 
 personality into the dark recesses of personal 
 life and of nature, in keeping with the character 
 of this Gospel. As in ch. i. 98, 42, 48, 47 (comp. 
 ch. ii. 25); i) 215 iv. 17 7 v6; νἱ 70. ἘΠ ΠΝ 
 xiii. 3 apd 38; xix. 11 and 285 xx. 21: Ἐπὶ ὦν 
 17, 18, 22. The miracles in the development of 
 the life of Jesus Himself, John rather takes for 
 granted, after his general testimony concerning 
 the δόξα of Jesus; particularly the miraculous 
 birth (which, however, follows from ch. i. 13); 
 the transfiguration (to which, however, ch. xii. 
 23 sqq.; xvil. look back, and which the voice 
 from heaven, ch. xii. 28, in some measure re- 
 peats); and the ascension (which is announced 
 in ch, xx. 17). Even the miracle of the glorifica- 
 tion of Jesus at the baptism is here only related 
 incidentally by the Baptist, ch. i. 82; the walk- 
 ing of Jesus on the sea is but briefly touched, 
 ch. vi. 16; and the resurrection of the Lord the 
 Evangelist presents mainly in its noblest bear- 
 ings, as a victory over doubt, weak faith, and 
 unbelief. On the other hand Joln intimates by 
 the prominence he gives to the voice from heaven 
 (ch. xii. 28) in the temple, that Christ was always 
 very near, and drawing nearer, His estate of glo- 
 rification ; and in the account of the flowing of 
 water and blood from the side of Jesus’ body, he 
 undoubtedly points to the mystery of the trans- 
 formation in the body of Christ after His death 
 (John xix. 84; comp. Leden Jesu, IL., ὃ, p. 1608). 
 
 Now as regards the miraculous works in the 
 stricter sense, John entirely omits the expulsions 
 of devils. According to Meyer he significantly 
 relates seven miracles of Jesus, ‘‘ mentioning one 
 of each of the main kinds, wz., a transformation, 
 ch. ii. 1; a healing of a fever, iv. 47; « healing 
 of a cripple, v. 1; a feeding, vi.4; a walking on 
 the sea, vi. 16; a healing of the child, ix. 1; a 
 raising of the dead, xi. 1.” 
 
 We distinguish, in the first place, these mira- 
 cles in the stricter sense from miracles in a wider 
 sense, among which we count the purification of 
 the temple (ch. ii.), the Moral enehaining of the 
 officers (ch. vii. 45), and like things, especially 
 the miracles of knowledge. Furthermore, we 
 
CHAP. 
 
 distinguish the miracles in Galilee and those in 
 Judea, insomuch as the miracles of Jesus have 
 opposite effects in the two different spheres. 
 
 fter the first miracle in Galilee, His disciples 
 believed on Him, ch. ii. 11; after the second He 
 found faith in the imperial officer at Capernaum 
 and in all his house, ch. iv. 55; after the third 
 (wrought indeed on the east side of the sea, yet 
 no doubt mostly on Galilean people), the people 
 proposed to make Him king, ch. vi. 15; and the 
 fourth could but enhance their reverence, ch. vi. 
 25. After the first miracle in Judea, on the con- 
 trary, which Jesus performed at the feast of Pu- 
 rim, healing a cripple whom the Jewish super- 
 natural fountain and the angel had not healed, 
 process was at once begun by the Jews against 
 Him for excommunication and death, ch. v. 16; 
 comp. vii. 82. After the second, the healing of 
 the blind man at the feast of tabernacles, in 
 which He brought the temple-fountain and the 
 pool of Siloam into service, to show that He was 
 the God of the temple, the ban was pronounced 
 on [lis followers, and therefore doubtless upon 
 Him at least in so far as He acknowledged 
 His Messianic dignity, ch. ix. 22. Upon the 
 third, the raising of Lazarus, the decree to put 
 Him to death was passed by the Sanhedrin (ch. 
 xi. 47), the edict for His apprehension was is- 
 sued to the people (ver. 57), even the death of 
 Lazarus was consulted (ch. xii. 10), and in the 
 
 - sequel, on the passover itself, Jesus was cruci- | 
 
 fied. Thus Judaism celebrates its feasts, anid 
 opposes to the life-miracles of Christ plots of 
 death, the sentence of death, and the death of 
 the cross. 
 
 The miracles recorded by John we divide, ac- 
 cording to their kinds into three miracles of heal- 
 ing: the healing of the man sick of a fever, of the 
 cripple, of the blind man; three miracles of the 
 mastery and glorification of nature: the miraculous 
 supply of wine, the feeding, the miraculous 
 draught of fishes, ch. xxi. (Christ waiking on the 
 sea, related without the addition of Peter’s, be- 
 longs with the miracles of the unfolding of the 
 life of Jesus Himself); finally three symbolical mi- 
 racles of the judicial majesty of Christ: the purifi- 
 cation of the temple (ch. ii.), which in its first 
 performance was much more wonderfvl than in 
 its repetition at the close of the life of Jesus; 
 the moral enchaining of the officers, who were 
 ‘sent to arrest the Lord (ch. vii. 45; comp. ch. 
 viii. 59; x. 89); and the striking down of the 
 soliliers in Gethsemane with His word. The 
 greatest of the miracles related by John is the 
 raising of Lazarus from the dead, the premoni- 
 tion of the resurrection of Christ, the foretoken- 
 ing of the resurrection, the glorification, and the 
 judgment of the whole world, the great develop- 
 ment of miracle which begins with His resur- 
 rection. 
 
 2. The first miracle of Jesus. Not only in John, 
 but in the Gospel history in general, the changing 
 of the water into wine is the first miracle of Je- 
 sus. Butas the first in John it has a peculiar 
 
 significance. As the portal of the Gospel of the 
 absolute transfiguration of the world by the glo- 
 rious spiritual personality, and the redeeming 
 operation of Christ, this miracle is the typical, 
 symbolical token of the glorification of the world 
 (see Leben Jesu, 11., p. 479). 
 
 II. 1-11. 105 
 
 Explanations of this miracle: 
 
 (a) Narurau [low rationalistic] explanations 
 by Venturini, Paulus, Langsdorf, Gfrérer.* Pau. 
 lus: A wedding joke; ; Jesus had caused a quan- 
 tity of wine to be brought into the house and to 
 be put, mixed with water, into the pots at the 
 table. Gfrorery: A wedding surprise-gift on the 
 part of Mary (similarly Ammon). 
 
 (0) Myrnican. [A religious poem or legend 
 unconsciously produced and honestly believed by 
 the primitive Christian community as if it had 
 actually occurred.—P. 5.1 Strauss: Mythical 
 basis: the changing of bitter water into sweet, 
 in Ex. xv. 23 ff. ; 2) Kings;ii. 19.[  Weisse: A 
 parable misunderstood. 
 
 (¢) Symboutcar [and fictitious, not historical]. 
 Baur: A demonstration that the time had come 
 when Jesus, the true Bridegroom, should lead off 
 from the water of the provisional level of the Bap- 
 tist to the wine of the higher Messianic gloiy. 
 
 Hisroricau. Various modifications. 
 
 (1) An absolute miracle of the [immediate] 
 transformation of substance regardless of condi- 
 tions; the older supernaturalism (Meyer even 
 refuses to recognize any elevation of the spirit 
 of the company). 
 
 (2) Historical in a stili stricter sense, as a mi- 
 racle admitting some condilions; chunge of sub- 
 slunce under conditions; Augustine (/pse fecit vi- 
 num im nupliis, qui omni anno hoc fucit in vilibus),3 
 Chrysostom,|| Olshausen: acceleration of a natu- 
 ral process (which, however, must have included 
 an acceleration of an artificial process, and in 
 this the main factor, the vine, was wanting. 
 Objections of Strauss, Meyer).4 
 
 * [Meyer justly calls this rationalistic explanation a frivo- 
 lous transformation of history (etme frivole Geschichtswand- 
 lung).—P.8. 
 
 7 [This writer subsequently became a Roman Catholic and 
 died as professor of history in the University of Freiburg. 
 —P.58.] 
 
 {[Comp. against the mythical view the remarks of Godet, 
 I. p. 364. Eyen Baur admits that the whole tenure of the 
 Narrative excludes the mythical interpretation. Kenan 
 touches this miracle but slightly.—P. 8.] 
 
 2 [An abridged quotation (made first by Olshausen) from 
 the beginning of Augustine’s 8th Tract. 7 Joh. The same 
 idea Augustine repeats in the 9th Zract. 21: “ Lpse est  eus, 
 qui per universam creaturam quotidianu miracula Facit, que 
 hominibus non facilitate, sed assiduitate vilucrunt. Sic 
 aquam in vinum conversam quis non miretur, cum hoe annis 
 omnibus Deus in vitihus faciat 2” } 
 
 And again, Serm. 195. δ᾽ 3. 
 “Que aqua erat, vinum fac'um viderunt homines et obstu- 
 
 puerunt. Quid alind fit de plunia per radicem vitis2°—P. 8.] 
 | |4tem. in Joa. xxii. (al. xxi.), Tom. VIII. p.127 sq. Chry- 
 
 sostom remarks that there is a difference between changing 
 the quality of an existing substance and creating the ‘sub- 
 stance itself, and that the latter is much more wonderful, but 
 the divine power the same. Christ shows in this miracle ‘that 
 Iie who changed water into wine in a moment, was the same 
 who annually in the vineyi ards changes the rain through the 
 root into wine, αὐτός ἐστιν ὃ ἐν τοῖς ἀμπε ἕλοις τὸ ὕδωρ μετα- 
 βάλλων. καὶ τὸν ὑετὸν διὰ τῆς ῥίζης eis oivov τρέπων. ὅπερ ἐν 
 τῷ φυτῷ διὰ πολλοῦ χρόνου γίνεται τοῦτο ἀθρόον ἐν τῷ γάμῳ 
 εἰργάσατο.---Ῥ. 5.1] 
 
 4 [Olshausen first used this expressive term of an accele- 
 rated process of nature (ein beschleunigter Noturprocess) and 
 applied it also to the miraculous feeding of the multitude. 
 Strauss,in his Leben Jesu, endeavored to ridicule his view by 
 an analysis of this process of naftwre and the accelerated pro- 
 cess of art (beschleunigter Kunstprocess), which must be added 
 in both cases, viz., the gathering and crushing of the grapes, 
 the action of the wine-press and the fermentation, in the 
 making of wine, and the operations of the mower, miller and 
 baker, in the making of bread. But Olshausen meant to as- 
 sert only the similarity, not the identity, of the process, which 
 in both cases passes our comprehension. Hase in his Li/v of 
 Jesus) and Trench (Miracles) adopt Augustine's and Olshan- 
 sen’s view, Trench with the judicious remark: “ἢ This analogy 
 
 does not help us to understand what the Lord did now, but 
 yet brings before us that in this He was working in the line 
 
110 
 
 (3) Change of accidents under conditions. 
 Neander: instances of mineral springs which 
 have the taste of broth, intoxicating wines, eéc. 
 (instances from the classics in Lampe and Nean- 
 der *). Meyer puts Tholuck also on this ground; 
 but Iholuck at present says: © These are still 
 no help towards understanding the miracle, in- 
 asmuch as the inorganic or hard matter of the 
 mineral springs would only come in the place of 
 the vegetable. (Yet Neander mentions those 
 facts only as analogies, showing how water can 
 
 e modified.) In that which gives the offence 
 here—the change of substance—natural science, 
 however, till very lately has believed, with its 
 
 qeneratio equivoca (i. e., the change of substance | 
 by changes of form—erroneously), and now che- 
 
 inistry would see everywhere only change of 
 form (but through change of substance—again 
 erroneously). ’ 
 
 (4) Transfiguration of the substance in aclu. 
 [Lange.] Tholuck states with strange incor- 
 rectness: “J. P. Lange (Leben Jesu, 11. 1, p. 307) 
 falls back upon the view that the elevated frame 
 of mind in the master of the feast and in the 
 guests caused the water to taste like wine.” 
 Meyer represents the thought more carefully, 
 though he can make nothing of it. ‘In the ele- 
 ment οἵ an elevated frame of mind, to which the 
 guests, like the disciples on the mount of the 
 transfiguration, were raised, the transfiyuration 
 took place.’ But I had even said: ‘¢ Thus Christ 
 transported to heaven a company of devout and 
 submissive men, and gave them to drink from the 
 mysterious fountain of His divine life-power” 
 (Leben Jesu, IL, p. 479). The operation of 
 Christ, furthermore, I described as threefold: 
 (a) The creative substitution of the wine, sympa- 
 thetically communicated to the guests in their 
 contemplation of Christ; (ὁ) influence upon the 
 drinkers through faith ; (6) influence upon the 
 element. of the drink itself (p. 308). I cannot 
 consider it an advance in exegesis, that Meyer 
 comes to such an emphasizing of the change of 
 substance as seems virtually to make the condi- 
 tions of Augustine and others unsuitable; and 
 that Tholuck appeals in fine to two systems of 
 natural science which he himself considers false. 
 As the abstract supernaturalism takes the simple, 
 immediate change of substance for the gist of the 
 miracle, I pointed to the central point of all mira- 
 cles, and this among them, suggesting that all are 
 rooted in the heavenly birth of Christ, and are 
 conditioned upon the beginnings of regeneration, 
 as the continuous development of the eternal cen- 
 tral miracle, therefore also upon frames of the 
 human heart. That such frames of heart existed 
 here, isshown by the faith of the disciples, the con- 
 fidence of Mary, the submissiveness of the draw- 
 ers, the enthusiasm of the mister of the feast. For 
 this very reason, moreover, we have emphasized 
 the act, in opposition to an abstract computation 
 of the quantity of wine; as, for example, the Pro- 
 testant orthodoxy emphasizes the presence of the 
 body and blood of Christ in the substance of the 
 act, in distinction from the magical representa- 
 
 of His more ordinary workings which we see daily around 
 us, the unnoticed miracles of every day nature.”—P. 8.] 
 
 *{Atheneus and Theopompus, also Vitruvius, speak of 
 springs of water which had the intoxicating properties of 
 wine.—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 | of the water to an instantaneous development, in 
 
 ee 
 tions of the body of Christ in the material sub- 
 stance (without deciding concerning the material 
 lett unemployed in the act; as Gerlach, for in- 
 stance, see the exegesis on ver. 7). Then in the 
 third place the analogy of similar instances of 
 transfiguring mastery of nature was taken into 
 account. Through the communion of the spirit 
 of Christ the feedings become wonderful; through 
 
 the communion of the spirit of Christ alone Peter ~ 
 
 walks on the water; in the hearts of the be- 
 lieving lay the conditions of the miracles of 
 Christ throughout. 
 
 In thus tracing the miracle to its Christologi- 
 cal centre, the principle of the glorification of 
 the world, we suppose, however, that Christ here 
 brought also a latent, mysterious susceptibility 
 
 which, with regard to the quantity, it must cer- 
 tainly be considered that the very filling of the 
 water-pots was done at His word and in the obe- 
 dience of faith. Thus the δόξα of Christ in His 
 first self-manifestation is to us the main thing.* 
 
 (e) The miracle wrsroricaL, and at the same 
 time of TYPICAL, SYMBOLICAL import :f+ 
 
 (1) Older expositors, Lampe, Baumgarten- 
 Crusius, Luthardt: Exhibition of the contrast 
 between the Old Testament and the New.{ 
 
 (2) Christ sets forth in the miracle at the 
 same time the contrast of His new covenant with 
 the severe ascetic spirit of the Baptist (Flatt, 
 Olshausen). 4 
 
 (3) Prefiguration of the communion of the 
 Lord with His people on the height of the glori- 
 fied world (Leben Jesu, pp. 807, 479). 
 
 (4) Hofmann, Luthardt (with a simultaneous 
 reference to the ancient covenant): Prefiguration 
 of the heavenly marriage-supper, Rev. xix. 9 
 (translation of the ideal conception just given (8) 
 into realistic terms). 
 
 * (Dr. Lange, as appears from this defense of views previ- 
 ously expressed in his Life of Jesus, docs not mean to deny 
 the objective character of the miracle, but simply to bring it 
 into organic connection with Christology and to insist upon 
 a corresponding subjective condition and elevation of the wit- 
 nesses, 7.e. upon faith on their part, as the medium of appre- 
 hension. The miracle itself consisted ina real change of 
 the quality of one substance into that of another. And this 
 must be guarded against any attempt, however ingenious and 
 plausible, to explain it away. A miracle is a miracle, and 
 passes our comprehension. I think it most probable and 
 consistent with the tenor of the narrative that the change 
 was effected in the water-pots, not in the act of drawing, or 
 of drinking; and that consequently ali the water was turned 
 into wine, although only so much of it was wsed on the pre- 
 sent occasion as was right and proper. Comp. my remarks 
 on p. 106 f.—P. 8.] 
 
 + (Dr. Lange might have mentioned here first the allegori- 
 cal interpretations of Cyril, Augustine, Theodoret and other 
 fathers, followed by Alcuin, Bernard and other medieval di- 
 vines. But they are very fanciful and almost worthless. 
 Even the sober Theodoret makes the six water-pots to signify 
 the five senses and the reason, Augustine six ages, eée—P 8.] 
 
 + [So also Eusebius, Augustine, Kernard, Cornelius a Lapide 
 (“lex mosotca instar aque instpida et frigid i—evangelinm gra. 
 tie que instur vind est generosa, sapida, ardens et ejlicax”’), 
 Trench and many others. The first miracle of Moses is also 
 often contrasted with the first miracle of Christ: Moses 
 turned water into blood—characterizing the law as a minis- 
 tration of death—Christ turned water into wine—the gos- 
 pel being an administration of life and the bringer in of joy 
 and gladness.—P. S.] 
 
 2[Olshausen: The first disciples of Christ were all origi- 
 nally disciples of the Baptist. His manner of life—rigid, pe- 
 nitential austerity and solitary abode in the desert—naturally 
 appeared to them the highest form of piety. What a contrast 
 for them, when the Messiah, to whom the Baptist himself had 
 pointed them, leads them first of all to a marriage. This 
 contrast needed a reconciliation which was supplied by means 
 of a miracle.—P. 8.] 
 
 ; 
 : 
 q 
 ; 
 1 
 
CHAP. 
 
 (5) De Wette: The distribution of wine a 
 counterpart of the distribution of bread, and both 
 together analogies of the Holy Supper (of which 
 again Meyer finds nothing in the record. Comp. 
 Leben Jesu, p. 310. On Hilgenfeld’s explanation 
 of it into a Gnostic element, comp. Meyer). 
 
 3. The symbolical import of the miracle. All the 
 miracles of Jesus are to be considered as signs ; 
 that is, not merely facts, bat also mirrors of the 
 Christian idea, the Christian principle and its uni- 
 versaloperation. But John has reason for mark- 
 ing this sign as the first which Jesus did, and as 
 a manifestation of His glory. ‘Tue description 
 of it asa manifestation of His δόξα announces 
 the wide symbolical significance of the miracle. 
 
 (a) The Old Testament pots of water, of puri- 
 fication, of statute, are changed into New Testa- 
 ment vessels of wine, vivification, free, festive life. 
 
 (4) The want, in which the feasts of the old, 
 natural life end, ischanged by the grace of Christ. 
 into tha fountain of the higher joys of the king- 
 dom of heaven. : 
 
 (c) Mary, as the highest representative of the 
 Ol Testament faith, with the servants and the 
 master of the feast, are changed into instruments 
 of the munifestation of the New Testament glory 
 of Christ. : 
 
 (4) The earthly nuptials are changed into the 
 basis ofa higher festivity, the marriage of Christ 
 with His own in their now established faith. 
 
 (6) The gift of the wine is made a token of the | 
 
 δόξα of Christ: which, as grace, converts all need 
 into supply, and, as truth, gives every thing syim- 
 bolical, even earthly wine, in heavenly reality 
 (He Himse'f the real vine). 
 
 (f) The gift of wine a token of the Supper of 
 Christ, as the constant type of the progressive 
 glorification of life and its ultimate perfect glo- 
 rification in the heavenly world. 
 
 4. Tie miracle of Cina and the Temperance ques- 
 tion. Albert Barnes (im loc.), in his zeal for to- 
 tal abstinence, labors to show, contrary to all 
 exegetical tradition, that the wine which Jesus 
 made and the wine generally used in Palestine 
 was the wnfermented juice of the grape, and hence 
 without any alcoholic admixture, or intoxicating 
 quality. Jacobus, in his Notes oa John, takes 
 the sam2 view.* The arguments on this side are 
 collected ina tract by the Rev. W. M. Thayer: 
 Communion Wine and Bible Temperance, published 
 by the American National Temperance Nociety, 
 New York, 1869. But they are not convincing. 
 The wine of the Bible was no doubt pure and un- 
 adulterated, and so far unlike that poisonous arti- 
 cle which is frequently sold as wine in our days, 
 especially in Northern countries; but it was 
 genuine and real wine, and, like all wine in 
 wine-growing couutries, exhilarating, and, if 
 used to excess, intoxicating. The grape, says 
 an Italian proverb, has three fruits, pleasure, 
 intoxication, and grief. Pure water is no doubt 
 the safest and most wholesome beverage. “Ajic- 
 Tov μὲν ὕδωρ, Says Pindar, in his first ode. We 
 honor zeal against the fearful scourge of in- 
 
 temperance; but even a good thing may be un- 
 
 * (Prof. M. W. Jacobus confidently asserts from his own 
 observation: ‘*The present wines of Jerusalem and Lebanon, 
 as we tasted them, were commonly boiled and sweet, without 
 intoxicating qualities. The boiling prevents the fermenta- 
 tion. Those were esteemed the best wines which were least 
 strong.’ But other travellers assert just the reverse.—P.S. | 
 
 II. 1-11. 111 
 
 done by being over-done. Total abstinence from 
 Wine, or from,ment, or other things in themselves 
 innocent and lawful, can be sufficiently defended 
 as amoral duty under certain circumstances, on 
 tne ground of expediency and charity, from regard 
 to our weak brethren or the good of the communi- 
 ty atlarge. This is the position taken by Paul, 1 
 Cor. viii. 13; Rom. xiv. 13-23. Considerations of 
 health, climate, nationality and condition of 80- 
 ciety must also be allowed due weight in this ques- 
 tion. But to lay down the principle that the use 
 of intoxicating drinks as a beverage is a sin per se, 
 is to condemn the greater part of Christendom, 
 to contradict the Bible, and to impeach Christ 
 Himself, who drank wine (He was slanderously 
 called a ‘wine-bibber’), who made wine by a mi- 
 racle, who instituted the holy communion under 
 the symbols of bread and wine, and commands us 
 to commemorate the shedding of His blood by 
 drinking of the fruit of the vine until we shall 
 drink it anew with Himin His Father’s kingdom. 
 There can be no higher and safer rule than the 
 command and example of our Saviour; while, on 
 the other hand, every principle of morals or rule 
 
 | of conduct which reflects oa Him, must be un- 
 
 sound and mischievous.—P. S.] 
 
 HOMILETICAL AND PRACTICAL. 
 
 The first miracle of Christ the speaking ex- 
 
 pression of His lifeand work: 1) Of His person, 
 in which the earthly human nature becomes a 
 heavenly (the essential, genuine vine, ch. xv. 1); 
 2) of the power of His love, which transforms the 
 
 | water of earthly need into the wine of heavenly 
 
 joy (brings forth judgment unto victory, makes 
 blessedness out of divine sorrow); 3) of His 
 works, in which is everywhere reflected His main 
 work of bringing to pass thenew birth of mankind 
 from the earthly kingdom into the heavenly; 4) 
 of His last work, the glorification of the world.— 
 The first miracle of Christ a prefiguring of His 
 last.—A reflection of the first creation, in which 
 the whole world, with all its estates, treasures 
 and forms of life, came forth out of water (and the 
 
 | Spirit of God movel—brooded—upon the face of 
 
 the waters).—The miracle at Cana, the unveiling 
 of a three.old mystery: 1) Tho mystery of a glo- 
 rifying power in Christ; 2) the germ of trans- 
 formatioa in nature; 3) the conformation of hu- 
 man nature for heavenly life.—The first sign of 
 Jesus a revelation of His glory.—The great trans- 
 formations in the one transformation of water 
 into wine: 1) The transformation of the formal 
 company into a fellowship of love; 2) of the 
 earthly marriage into a figure and token of the 
 heavenly; 8) of need into abundance; 4) of dis- 
 honor into glory.—The first work of Christ a 
 token of that which turned the ignominy of the 
 cross into the glory of the resurrection (the feast 
 would have ended in shame).—The least guests 
 become the first.—Human feasts: 1) What they 
 are by nature; 2) what they become by sin; 3) 
 what they again become, and only become, by 
 the grace of Christ.—Jesus and [115 disciples also 
 bidden to the wedding; or: These guests 1) the 
 best guests in general, 2) in particular, the best 
 wedding-guests, 3) therefore also the best guests 
 at the table of need.—Jesus and Mary; or, the 
 
 9 
 
 = 
 
 position of the Lord towards His mother accord- 
 
 ‘ 
 
112 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ing to Scripture and history (in contrast with 
 the position which the legend gives). Mary, in 
 her domestic life, had probably not known Jesus 
 as a worker of miracles (Luther’s Zischreden 
 ch. vii. 3 12, p. 398; see Heubner, p. 240), but 
 no doubt she had known Himas the little won- 
 der-man, who knew a way in all domestic straits. 
 —Tne hours of human judgment, and the hours 
 of the Lord.—Tue water-pots of the Jewish ce- 
 remonial purification changed into wine-pots of 
 Christian vivification (figure into reality, nega- 
 tive austerity into positive creative agency, want 
 into satisfaction).—The good wine comes only 
 with the word and blessing of Christ. —The wed- 
 ding-blessing of Christ and the marriage-feast. 
 —Christian marriage: 1) What it pre-sapposes 
 (friends of Jesus, susceptible, earnest); 2) What 
 it brings (the blessing of Christ).—And mani- 
 fested forth His glory, and His disciples believed 
 on Him. (As at wedding-feasts often new be- 
 trothals arise, so here) ; Christ at this wedding 
 becomes manifest as the Bridegroom, His 
 disciples as the bride.—Christ the help of His 
 friends in need.—The friendliness of God per- 
 fectly manifest in the friendliness of Christ.— 
 Disgrace in maiters of honor, one of the keenest 
 troubles. Christ alone can relieve it.—The bles- 
 sing of trouble.—The spiritual fruit of temporal 
 want.—The glorification of the household by 
 Christ, a beginning and foreshadowing of the 
 glorification of the world: 1) The household a 
 miniature of the world; 2) the Christian house- 
 held the basis of the Christian world; 3) the 
 household glorified by Christ, a prophecy of the 
 glorified world —The manifestation of His glory 
 is the covering or neutralizing of our shame.— 
 The human marriage-feast transformed into a 
 type of the marriage-feast of Christ: 1) The 
 festive beginning; 2) the interruption of failure ; 
 3) the miraculous glory at the end; and this (a) 
 in the life of Jesus, (4) in the history of the 
 church, (c) at the end of time. 
 
 Srarke :—Nova Bobi. Tub.: When we enter 
 into the married state with- Jesus, and invite 
 Him to the wedding, blessing is to be expected ; 
 on the contrary, those marriages and weddings 
 commonly do not prosper, at which Jesus is not 
 present, but carnal motives, lust, and desire of 
 honor or wealth prevail, 1 Cor. vii. 89.—Blessed 
 the wedding, at which Jesus is a guest.—Dibl. 
 Wirt.: The Lord Jesus made His appearance at 
 a wedding, to honor the estate of marriage as 
 His own (divine) ordinance, Rev. xix 9; Hos. 
 ii. 19 —How Jesus isinvited. By what means 
 Tie is driven away, and the devil invited.— 
 Christians should come to each other’s assistance 
 in want, and if they themselves can do nothing, 
 they should fly to God to create help.—CANsTEIN : 
 If Christ receives not dictation from His mother 
 in His humiliation, how much less in His glory. 
 —Mary pointing away from herself to Christ.— 
 Masus: Mary was a sinner, therefore she can- 
 not be a mediator.—God has a very different 
 hour from that which we men have.—The con- 
 versations at Christian weddings (and festivals). 
 —If we would have God work miracles in us, we 
 must first be obedient to His word.—On the 
 drawing of the water (ver. 8). Bibl. Wirt,: With- 
 out labor heaven will yield nothing.—First: 
 sfands on (labor), then: Hands up (to receive 
 
 the blessing).—The hearts which before were 
 vessels of trouble, Goil makes atterwards vessels 
 of the greatest joy.—Cramer: God lets no one 
 to come to shame, who waits for Him.—God 
 gives His gifts not sparingly, but in profusion.— 
 Jesus transforms everything for the better, not 
 for the worse. Weshould imitate Him in this, 
 as far as possible, Ps. xxxiv. 8.—Curysosrom: 
 Christ made not wine simply, but the best wine. 
 —-Goud keeps the best drink for His children for 
 the most part for the last, many a time even for 
 heaven.—The first miracle of Moses was the 
 changing of water into blood, for the punish- 
 ment of the Egyptians; the first miracle of Je~ 
 sus was the changing of water into wine, for the 
 comfort of the poor (contrast between the law 
 and the gospel).—The first sign, but not the last. 
 
 Lisco:—We must not allow ourselves to be 
 discouraged, if the help delays.—Guriacn: In 
 the previous words Jesus had promised the re- 
 opening of an uninterrupted communication be- 
 tween heaven and earth, God and man, in the 
 person of the Son of Man. Here He now con- 
 firms this promise by His first miracle, which, 
 however, like all miraculous occurrences in this 
 Gospel, is related as if not for its own sake, but 
 as an emblem of a perpetual miracle, whereby 
 the Saviour is continually acting directly upon 
 the human race (and the world).—Though there 
 is no greater authority on earth than that of 
 father and mother, yet it is nothing when the 
 word and work of God approach (Luther).—The 
 world gives first the best it has, thereby entices, 
 and therewith intoxicates; Christ always keeps 
 the best till the last.—Hrusnrer: Influence of 
 Christianity on the married life.—Jesus partici- 
 pates in social enjoyments, in banquets; there- 
 fore the Christian may. Christ teaches us the 
 true behaviour in such society. —Christianity 
 would sanctify the social propensity.—The good 
 and bad sides of our social life. —We should sane- 
 tify the bonds of consanguinity.—The [bad] pro- 
 verb: Bhestand, Wehestand: Wedded state, woful 
 state.—Pious, needy families are a special object 
 
 of the providence of God, and should be a special — 
 
 object of Christian .philanthropy. — Romanuists 
 would find here a proof of the intercession of 
 Mary. We find here rather a refutation of it, 
 Ps. xxxvi. 8. —Jesus the true giver of joys, awa- 
 kener of life, reliever of cares (invert the or- 
 der).—The glory of Jesus manifesting itself on 
 His first appearance.—The conduct of Jesus a 
 model for Christians in social life.—The wedding 
 at Cana, the picture of a Christian marriage: 
 (1) The beginning, holy and happy; (2) the pro- 
 gress, bringing need and care, which Christ, 
 however, helps to bear; (9) the end, the seeing 
 of the glory of Jesus.—PiscHon: How can we 
 build up the kingdom of God in our domestic 
 life?—RamBacu: The great value of domestie¢ 
 joys.—Harms: When need is greatest, God is 
 nearest.—SCHLEIERMACHER: How, under the di- 
 rection of God, the nobler element, instead of the 
 common and low, usually gains the upper hand 
 in human society.—Ruinuarp: The special care 
 on which needy, but spiritually-minded Christian 
 families may rely.—DrarsreKE: How Christians 
 make wine out of water (a source of enjoyment 
 out of everyday life).—RavurenBere: Jesus, the 
 best family friend.—Mine hour is not yet come. 
 
CHAP. II. 12-25: 
 
 This word should quiet us 1) amidst the faults 
 ‘of the church; 2) amidst trouble in our houses ; 
 3) amidst the conflict in our hearts.—Hartsss: 
 Marks of the grace of Christ: 1) That. Christ 
 gives us the most precious for nothing; 2) makes 
 a glorious thing out of a common; 3) gives the 
 best last; 4) gives according to His own time, 
 not according to our ideas. 
 
 [Marruew Henry:—The curse of the law 
 turns water into blood (Ex. iv. 9), common com- 
 forts into bitterness and terror; the blessing of 
 the gospel turns water into wine. Christ's er- 
 rand was to heighten and improve creature- 
 comforts to all believers, and make them comforts 
 indeed.—The transformation of the substance of 
 water into a new form with all the qualities of 
 wine, isa miracle; but the popish transubstantia- 
 tion, the substance changed, the form and appear- 
 ance remaining the same, is a monster.—Christ 
 is often better than His words, but never worse. 
 —Temperance, per force, is a thankless virtue; 
 but if Providence gives us the delights of sense, 
 and grace enables us to use them moderately, 
 this is self-denial that is praiseworthy.—And 
 His disciples believed in Him. Even the faith that 
 is true, at first is but weak. The strongest men 
 were once babes, so were the strongest Christians. 
 —Christ Himself the greatest miracle.—P. 8.] 
 
 [Trencu (after AveustTiNe, Serm. 123, ch. ii.): 
 He who made wine out of water, might have 
 
 pee 
 «ὃ 
 
 made bread out of stones. But He will do no- 
 thing at the suggestion of Satan, though all at 
 the suggestion of love.—Trencu: The Lord a 
 Witness against the tendency of our indolent na- 
 ture of giving up to the world or the devil any 
 portion of life, which, in itself innocent, is capa- 
 ble of being drawn up into the higher world of 
 ho.iness, as it is in danger of sinking down and 
 coming uuder the law of the flesh and of the 
 world.—Trench quotes in contrast Cyprian who 
 says (De hab. virg. 3, 4): Nuptiarum festa im- 
 proba et convivia lasciva vitentur, quorum pericu- 
 losa contagio est; but Cyprian and Chrysostom 
 warned against participation in marriage festi- 
 vals which were essentially heathen; while 
 Christ was in a God-fearing Jewish family, which 
 was probably related to Him.—P. S.] 
 {Christians should never conform to the world, 
 but always endeavor to transform it into the 
 kingdom of Christ; but where the world is too 
 strong for you, keep off, for the world might 
 transform you.—TVhouw hast kept the good wine un- 
 tilnow. Sin givesits best first: pleasure, riches, 
 honors, e¢e.—its worst last: sorrow, poverty, 
 disgrace, ruin. Christ on the contrary gives 
 His followers first the cross, the race, the battle, 
 but last the crown, the rest, and the glory.—The 
 marriage-feast of Cana, a prelude and pledge of 
 the marriage-supper of the Lamb in the kingdom 
 of glory, Matth. xxvi. 29; Rev. xix. 8.—P. 8. ] 
 
 IV. 
 
 JESUS, THE GUEST IN CAPERNAUM, AND THE PILGRIM TO THE PASSOVER. 
 THE REDEEMING PURIFICATION OF THE WORLD AND REFORMATION OF 
 THE SIGN OF CHRIST: 
 THE FIRST SPREAD OF FAITH IN ISRAEL, AND CHRIST THE 
 
 TEMPLE, AS A PRELUDE OF 
 THE CHURCH. CHRIST THE TRUE TEMPLE. 
 PLE AND THE RAISING IT AGAIN. 
 KNOWER OF HEARTS. 
 
 THE PURIFICATION OF THE 
 
 THE DESTRUCTION OF THE TEM- 
 
 CuHap. II. 12-25. 
 
 12 
 
 After this he went down to Capernaum [Kapharnaum], he, and his mother, and 
 
 his' brethren [ brothers],’ and his disciples; and they continued there [and there they 
 
 abode, zat ἐκεῖ ἔμειναν)" not many days. 
 An the Jews’ passover [the passover of the Jews, τὸ πάσχα τῶν ᾽11 was at hand 
 for, n2ar, ἐγγύς], and Jesus went up to Jerusalem, [.] And [he] found in the tem- 
 
 13 
 14 
 
 ple those that sold oxen, aad sheep, and doves, and the changers of money [money- 
 
 15 changers] sitting [established]: 
 
 And when he had made [having made, ποιήσας] 
 
 a scourge of small cords, he drove them [omit them] all out of the temple, and 
 [both] the sheep, and the oxen ;* and poured out the changers’ money’® [the money of 
 
 16 
 
 the exchangers], and overthrew the tables; And said unto them that [to those who] 
 
 sold doves, Take these things hence; make not my Father’s house a house of mer- 
 
 17 
 18 
 
 chandise [a market]. 
 
 And his disciples remembered that it was [is] written, The 
 zeal of [for] thine house hath eaten me up [willeat me up].° (Ps. Ixix. 9.) Then 
 
 answered the Jews [The Jews therefore answered] and said unto him, What sign 
 
 19 
 
 shewest thou unto us, seeing that thou doest these things? 
 
 Jesus answered and 
 
 said unto them, Destroy this temple, and in three days I will raise it up [again]. 
 20 Then said the Jews, Forty and six years was this temple in building, and wilt 
 21 thou rear [raise] it up in three days? But he spake of the temple of his body. 
 
 8 
 
114 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 - 
 
 22 When therefore he was [had] risen from the dead, his disciples remembered that 
 he had said this unto them [om’t unto them];’ and they believed the Scripture, and 
 the word which Jesus had said [spoken]. 
 Now when he was in Jerusalem at the passover in the feast day [at the feast, ἐν 
 τῇ ἑορτῇ], many believed in his name [ ἐπίστευσαν, trusted in his name], when they 
 24 saw the miracles [his signs, αὐτοῦ τὰ σημεῖα} which he did [wrought]. But Jesus 
 did not commit himself unto them [οὐχ ἐπίστευεν αὐτόν αὐτοῖς, did not trust himself 
 
 25 to them], because he knew all men, Aud needed not [had no need] that any [one] 
 should testify of [coacerning] man; for he [himsels, αὐτός] knew what was in 
 man. 
 
 23 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 12. [αὐτοῦ after ot ἀδελφοί, is omitted by B. L., Treg., Westcott and Hort, but supported by δὲ, A. al and retained 
 by Tischeud and Alf. (the latter in brackets). Westcott and Hort bracket καὶ οἱ μαθηταὶ αὐτοῦ. The false view about the 
 ἀδελφοί of Christ may have had some iniluence on these variations.—P. 8. ] 
 
 2 Ver. 12. [As “brethren” is now almost exclusively used in the spiritual sense, it is better to substitute “ brothers,” 
 where, as here, kinsmen, 7. 6... either cousins, or more probably half brothers of Jesus, are intended. In the Scriptures the term 
 denotes either (1) actual brotherhood, or (2) kinsmanship (cousins), or (8) common nationality. or (4) friendship and sym- 
 pathy. Where there are no obvious objections, the first sens, being the most natural, must always be preferred, especially 
 when the term, as here, occurs inconnection with mother. See the Exec. Norzes —P. 8.] 
 
 3 Ver. 12. [The singular ἔμεινεν (instead of the plural ἔμειναν) in A. Ε΄. ἃ. was occasioned by the preceding κατέβη and 
 the suceseding avé8yn.—P. 8.] 
 
 4 Ver. 15. (Lhe words ta τέ πρόβατα καὶ τοὺς Boas, “ the sheep as well as the oxen,” are merely epexegetical of πάν- 
 Tas (masc. on account of Boas), and imply that the φραγέλλιον was used on the beasts only, although it scared the men away 
 likewise. The them and and-of the E. V. convey a false impression. —P. 8. 
 
 5 Ver. 15.—B. L. X., ete [Alford, 'l'regelles] read: τὰ κέρματα [Moneys, small change, instead of the singular, τὸ κέρμα 
 (text rec., Tischend). Greek writers generally use the plural. The sinzular is here collective.—P. 8.] 
 
 6 Ver. 17.—The reading of the Recepti [κατέφαγε] is conformed to the Septuagint. The most important codd., particu- 
 larly δὲ, A. B. R., besides Origen, efc., read καταφάγεται [the future, contracted from καταφαγήσεται, will conswme me, in 
 
 the Sept. and the Apocrypha.—P. 8.] 
 
 7 Ver. 22.—The addition αὐτοῖς is very feebly accredited. 
 
 EXEGETICAL AND CRITICAL. 
 
 [The Messianic purification of the temple was 
 the first, and, according to the Synoptists (Matth. 
 xxi. 12, 13; Mark xi. 15-17; Luke xix. 45, 46), 
 also the last public act of Christ in Jerusalem.* 
 It very appropriately opens and closes His la- 
 bors in the sanctuary of the theocracy. It was 
 foretold by the prophet Malachi, ii. 1ff., that 
 immediately after the forerunner the Messiah 
 Himself ‘‘shall suddenly come to His temple,” 
 for the purpose of cleansing it: ‘* He shall purify 
 the sons of Levi and purge them as gold and sil- 
 ver, that they may offer unto the Lord an offer- 
 ing in righteousness.” The gross scandalin the 
 Court of the Gentiles represented the general 
 profanation and corruption of the theocracy (as 
 Netzel’s and Samson’s sale of indulgences re- 
 vealed the secularization of the Latin Church in 
 the 16th century). Christ commenced the refor- 
 mation at the fountain-head, in Jerusalem and 
 the temple where it was most needed. The ex- 
 pulsion was a judicial act of the Lord of the Sab- 
 bath and the temple. He acted here not simply 
 as a prophet or Zealot, but as the Messiah, as 
 the Son of God; and hence ealls the temple the 
 house of 7718, not our, Father (ver. 16). Some in- 
 fidels have misrepresented it as an outburst of 
 passion and an argument against the sinless per- 
 fection of Christ. But the result conclusively 
 shows that it was an exhibition of superhuman 
 power and majesty, which so overawed the pro- 
 fane traffickers, that, losing sight of their supe- 
 
 riority in number and physical strength, they. 
 
 j nearest festival caravan for Jerusalem. 
 
 [Omitted by all the modern critical ed.] 
 
 submitted at once, and without a murmur to the 
 well deserved punishment.* Their bad con- 
 science, which always makes men cowardly, and 
 the conceded right of prophets like Elijah, to re- 
 buke seandulous profanations of religion, would 
 not sufficiently account for this complete victory. 
 A similar instance is recorded, John xviii. 6, 
 where Judas and his band of men and officers 
 shrunk back and fell to the ground before the 
 defenceless Jesus.—P. S. 
 
 Ver. 12. After this he went down [κα- 
 τέβη] to Capernaum.—No doubt not directly 
 from Cana, but from Nazareth. Not that, as 
 Meyer says, the brethren here mentioned were 
 not with Him at the wedding (this is not neces- 
 surily to be inferred from the silence respecting 
 them), but that Nazareth was still the residence 
 of Jesus and of the family of Mary, who no doubt 
 returned home before they all ret together to 
 Capernaum, that they might thence join the 
 He went 
 down from the hill country towards the sea, on 
 the coast of which Capernaum lay. On Caper- 
 naum, see the Muatth. at ch. iv. 18. [Am. ed. pp. 
 90, 91. The question of the site of Capernaum, 
 or properly Kapharnaum (7.e., the Village of 
 Nahum), is still unsettled between the rival 
 claims of Zell Ham (i. ὁ... the hill of Nahum) and 
 Khan (i. e., lodging-place) Minyeh (with a near 
 
 | fountain called Ain-et-Tin, @. e., the spring of the 
 
 fig-tree), two heaps of ruins on the Western 
 shore of the sea of Galilee about three miles 
 apart. Robinson (Researches I. 409 ff. ) and Por- 
 ter ({undhook of Syria, 11. 425) decide for Khan 
 Minyeh, but Van de Velde, Ebrard, Thomson, 
 
 *[The tonble purgation of the temple is rightly defended 
 by all tii: ol ler commentators, and by Schleiermacher, Ols- 
 hausen. “holuck, Ebrard, Meyer, Lange, Wengstenberg, Go- 
 
 det, Alford. Among those who admit only one, Strauss, 
 Baur and 5 -henkel defend the report of the Synoptists, while 
 Liicke, De Wette, Ewald decide in favor of John]. 
 
 * [Hieronymus : Jgnewm 
 occulis ejus et divinitatis majestas lucebat in facie. Comp. the 
 remarks of Godet, I. p. 379, who attributes the effect chiefly 
 to the imposing majesty of Christ's appearance, and the irre- 
 sistible force of His consciousness of supernatural power.— 
 P.5.] 
 
 uiddam et sidereum radiabat ex — 
 
CHAP. II. 12-25. 
 
 118 
 
 ——e——————————————————————————————— EEE 
 
 and Dixon, for Tell Ham, at the head of the 
 Luke. For this view speaks the similarity of 
 name. (Him is a mutilated DWT] = vaoi), and 
 the far greater importance of the ruins. The 
 English explorers, Captain Wilson and his asso- 
 ciates, are reported to have discovered in 1866, 
 among the ruins of Tell Him, a synagogue of 
 elegant architecture dating from a time before 
 the Christian era. See, besides Robinson, II. 
 403-405, the article Capernaum, by Grove, with 
 the additional note of Hackett, in Smitn’s Déc- 
 tionary, 1. p. 882; the Lond. Athenzum, Feb. 24, 
 and Mar. 31, 1866; and an essay of Prof. Eb- 
 rard in the Studien and Kritiken, for 1857, No. 
 IV., pp. 7238-740.—P. 8.] 
 
 He, and his mother, and his brothers, 
 and his disciples.—The singular (κατέβη) 15 
 explained by the fact that Jesus was the leader 
 of the train. That the family had already set- 
 tled in Capernaum (which, according to Ewald, 
 is here stated, according to De Wette presup- 
 posed), is contradicted by the distinct indica- 
 tions that this removal did not take place till 
 after the return of Jesus from Judea, and His 
 appearance in Nazareth (ΔΜ ἢ. iv. 13; Luke iv. 
 31; Jno. iv. 43); though Meyer maintains that 
 there also the removal is neither intimated nor 
 supposed. But no doubt the removal had al- 
 ready been virtually induced by the connection 
 with the disciples from the sea. The brothers 
 of Jesus are distinguished from the disciples. 
 Eyen though now His brothers, James, Judas, 
 and Simon, had been called to be disciples, 
 
 which is not at all probable, a separate category: 
 
 had still to be made, because there were yet Jo- 
 ses and the sisters, Matth. xiii. 55, 56. And 
 that they had already attached themselves to the 
 company of Jesus, shows that the usual exagge- 
 rated and extreme pressing of the statement in 
 John vii. 5 is false. See Hengstenberg: Das 
 Hvang. Joh., 1. p. 149 sqq. 
 
 The gradual transition from Christ’s private 
 to His public life is here indicated. At Cana 
 and at Capernaum His earthly relations are still 
 with Him, but in the next verse He appears 
 alone with His disciples or spiritual relatives. 
 As to the yexed question of the brothers of Je- 
 sus, I have given my views in full in my German 
 work on James, the brother of Carist, Berlin, 1842, 
 and in a note on Matth. xiii. 55, pp. 256-260. 
 Comp. also the notes on Matth. i. 25, and John vii. 
 3,5. Meyer, Godet (I. 368 ff), and Alford take 
 ἀδελφοί here in the proper sense, as brothers, ἢ, ¢., 
 sons of Joseph and Mary. MHengstenberg (in 
 loc.) revives the R. Catholic cousin-theory which 
 dates from Jerome in the 4th century, and owes 
 its origin and spread mainly to an ascetic over- 
 estimate of the perpetual virginity of Mary, as 
 expressed in the words of Augustine: Maria ma- 
 ter esse potuit, mulier esse non potuit. Dr. Lange’s 
 hypothesis is an ingenious, but somewhat. arti- 
 ficial modification of this view, and assumes that 
 Mary, though in the full sense the wife of Joseph, 
 could bear no children after giving birth to the 
 Messiah, and that the brethren of the Lord were 
 both His cousins (as the sons of Clopas, a brother 
 of Joseph, not as the sons of a supposed sister of 
 Mary), and His foster-brothers (having been 
 adopted, after the death of their father, into the 
 holy family). To my mind the only alternative 
 
 lies between the Epiphanian or old Greek view, 
 which makes them elder sons of Joseph from a 
 former marriage, and the view held by Tertullian 
 and Helyidius, that they were younger children 
 of Mary and Joseph, and so half-brothers of Jesus. 
 Ancient tradition favors the former, an unpre- 
 judiced exegesis the latter view. Prof. J. B. 
 Lightfoot, of Cambridge (in a learned excursus 
 on Galatians, Lond., 1866, pp. 247-281, where 
 much use is made of my book on James), elabo- 
 rately defends the Epiphanian theory, mainly on 
 account of John xix. 26, 27, which he regards as 
 conclusive against the Helvidian hypothesis; buat 
 if this passage is allowed to decide the contro- 
 versy, it overthrows also the Epiphanian theory. 
 lt receives its true light from the peculiar inti- 
 macy of Christ with John, and the fact that His 
 brothers were still unbelievers when He entrusi- 
 ed His earthly mother to the care of His bosom 
 disciple, who was probably also His cousin ac- 
 cording to the flesh.—P. S.] 
 
 Wot many days.—Depending solely on the 
 preparation for the approaching passover, which 
 Jesus attended in company with His disciples, 
 y. 28. But that during these few days Jesus 
 wrought miracles in Capernaum, must be in- 
 ferred from Like iv. 28. 
 
 Ver. 138. And the passover of the Jews 
 was at hand.—On the passover see the Mu:th., 
 Ῥ- 409. 
 
 And Jesus went up.—Besides the attend- 
 ance of Jesus at the feast when He was twelve 
 years old, mentioned by Luke alone (ch. ii.), and 
 the last attendance on the passover in the year 
 783, related by all the Evangelists, John gives 
 the remaining occasions of this kind. Here the 
 first attendance on the passover, in the year 781; 
 then a visit to another feast, not named, most 
 probably the feast of Purim of 782 [ch. v.]; then 
 the feast of tabernacles [ch. vii.], and the feast 
 of the dedication [ch. x. 22], in the same year. 
 
 | See the Introduction, ¢ 8. 
 
 Ver. 14. And found in the temple.—In 
 the fore-court of the temple. Onthe temple and 
 the fore-court see the Matth. on ch. xxi. 12 [p. 
 375], and Winer, sub. v. Also Braune: Das 
 Evangelium von Jesus Christus, p. 45. The first act 
 of the Lord, in the confidential circle of suscep- 
 tible disciples, was an act of positive glorifica- 
 tion, coming into the place of the symbolical pu- 
 rification; His second act, in the bosom of the 
 corrupted religious life of the people, was an act 
 of negative purification, significant at the same 
 time of His glorification. That this deed was 
 looked upon by the better people as a miraculous 
 sign also, and that besides this Jesus wrought 
 other miracles in Jerusalem, may be inferred 
 from ch. iii. 2. But John relates the purging 
 of the temple alone as the first characteristic 
 work, the signal-miracle of the Lord on His pub- 
 lic appearance. To him the first cleansing of 
 the temple was more important than the second. 
 But the fact that John mentions only this clean- 
 sing at the opening of the Lord’s official life, and 
 the Synoptists mention only the similar act at its 
 close, proves nothing against the truth of either 
 or both the occurrences. See the Matth. on 
 ch. xxi. 
 
 [The market in the Court of the Gentiles (the 
 ἔξωϑεν ἱερόν) was introduced, we know not when, 
 
116 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 from avaricious motives, in violation of the spirit 
 of the law and to the serious injury of public 
 worship, though it was no doubt justified or ex- 
 cused, as a convenience to foreign Jews for the 
 purchase of sacrificial beasts, incense, oil, and 
 the sacred shekel or double drachma in which 
 the temple-tax had to be paid (Ex. xxx. 13). Si- 
 milar conveniences and nuisances, markets, lot- 
 teries and fairs, are not seldom found in connec- 
 tion with Christian churches. The most striking 
 analogy is the traffic in indulgences, which made 
 the forgiveness of sin an article of merchandise 
 and became the occasion (not the cause) of the 
 Reformation in Germany and Switzerland.— 
 shad ‘ 
 
 Ver. 15. He drove all out.—Referring gram- 
 matically not to the animals, but to the men. 
 But Πὸ drove the men out by raising the whip 
 against their animals; precisely after the ana- 
 logy of His method with the money-changers, 
 whose tables He overthrew. To drive the men 
 themselves, by themselves, from the temple, was 
 not His design. Grotius: The whip, a symbol 
 of the divine wrath.* Meyer rejects all typical 
 import. Yet even about the whip of an actual 
 ox-driver there is somewhat typical; and the 
 whip in the hand of Christ is at least a type of 
 the punitive, reformatory office of discipline in 
 the theocracy and the church. 
 
 And poured out the money of the ex- 
 changers, and overthrew, etc. — That is, 
 He first dashed upon the tables hither aud thither 
 and then overturned them. The right of free 
 motion in the temple-space, where tables of 
 money-changers did not belong. 
 
 Ver. 16. Unto them that sold doves.— 
 Because the doves were in baskets, they must be 
 carried away (Rosenmiiller, Schweizer). His 
 command now sufficed for this, after the dove- 
 traders had seen His earnestness. Showing, that 
 even the ox-traders also He had not driven out 
 with the lash ; and showing likewise that He in- 
 tended no injury, else He would have let the 
 doves go. De Wette: He dealt more gently with 
 the dove-merchants, because the doves were 
 bought by the poor. Stier: Because He saw in 
 the dove the emblem of the Holy Ghost. Both 
 groundless. The difference in the mode of ex- 
 pulsion arises simply from the nature of the ar- 
 ticles: doves in baskets. That the dove-sellers 
 came last, may have been determined by the mo- 
 desty of their business, which generally makes 
 also modest people. These people were doubt- 
 less not so much traders properly speaking, as 
 they were poor farmers or farmers boys. As to 
 the doves being emblems, so were also the sheep 
 and oxen. 
 
 My Father’s house.—See Luke ii. 49. The 
 temple was still His Father’s house, because He 
 was still waiting for the repentance of the people. 
 The moment He takes His departure from the 
 temple on account of their obduracy, He calls it: 
 Your house, given over to desolation, Matth. 
 xxiii. 88. Our Father’s, even a prophet might 
 
 * [So also Godet: asign of authority and judgment. If 
 Christ had intended physical punishment, the mstrument 
 would have been disproportionate to the end.—P. 8. 
 
 + {Alford: The coincidence with Luke ii. 49 is remarkable. 
 By this expression thus publicly used, our Lord openly an- 
 neunces His Messiahship.—P. 8.] 
 
 perhaps have said; My Father’s, Jesus says in 
 the consciousness of His divine dignity and au- 
 thority, as it were betraying Himself, without 
 their understanding immediately the full sense 
 ot His word. The Pharisees, however, have 
 doubtless already reflected upon the word as very 
 suspicious (see Jolin x.). 
 
 A house of merchandize.—The term here 
 is not so strong as at the second purification. It 
 denotes the entire secularization of the system 
 of worship. The term ‘den of thieves” [σπή- 
 λείον λῃστῶν], in Matth. xxi. 18, on the contrary, 
 denotes the prophet-killing and spirit-killing fa- 
 naticism, into which this secularization at last 
 ran out. 
 
 Ver. 17. And his disciples remembered. 
 —Olshausen: After the resurrection. Meyer, 
 [ Godet, Alford], on the contrary, rightly: At the 
 occurrence itself. The passage is Ps. lxix. 9, 
 (10): ‘* For the zeal of thine house hath eaten me 
 up; and the reproaches of them that reproached 
 thee are fallen upon me.’”’* Whether the Psalm 
 be by David (Tholuck; comp. v. 31; Ps. li.), or 
 by Jeremiah (Hitzig, see v. 147), or by some 
 other theocratic sufferer, it belongs at all events, 
 like Ps. xxii., to that class of typical passages, in 
 which the passion of Christ miraculously reflects 
 and foreshows itself. Hence also Peter, Acts, i. 
 20, applies to Judas the words of v. 25 (* Let 
 their habitation be desolate”), and Paul applies 
 the Psalm several times to the conduct of the 
 Jews towards Jesus, Rom. xi. 9; xv. 3. When 
 Bengel, Olshausen, efe , and Luthardt refer the 
 words: hath eaten me up, tothe death of Jesus,f 
 and. Meyer says, on the contrary, that the word 
 is to be understood of the inward attrition of 
 zeal (so that the disciples would mean, His zeal 
 will yet consume Him from within), we may 
 freely march over this difference of schools, and 
 suppose (against Meyer) that the disciples, with 
 anxious forebodingsfor the future of Christ, were 
 smitten with the remembrance of that passage of 
 the Psalm. For it is not necessary to suppose 
 they had made out a clear idea of the sense of 
 those words; any more than that Mary, with her 
 words, meant: ‘‘Make wine!” or: ‘*Go home!” 
 The school always reaches after fully expressed 
 ideas or thoughts; actual life has also vague pre- 
 sentiments, anxious forebodings, dim, confused 
 ideas; that is, life is subject to the fundamental 
 law of gradual development. ‘That the disciples 
 did not connect a distinct expectation of the 
 death of Jesus with their application of the verse 
 of the Psalm to this action of their Lord, is 
 proved by ver. 22; after Ps. xxii. 6-8, οἵδ, they 
 could not confine their thoughts to an exclusively 
 internal self-attrition; probably they did not 
 think of it at all in the Old Testament sense, 
 though the metaphorical use of ἐσϑέεεν is clear, 
 and consuming passions too (see Meyer, with a 
 reference to Chrysostom, Lampe, Wolf) are not 
 wholly excluded. But here for the first time met 
 and struck them the conflict of the spirit of 
 Christ with the spirit of the people, the terrible 
 
 *[Sept.: “Ore ὃ ζῆλος τοῦ olkov gov κατέφαγέν με 
 Vulg.: comedit me), καὶ οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε 
 ἐπέπεσον ἐπ᾽ ἐμέ.---Ρ. 5.] 
 
 + [Che καταφάγειν spoken of in that passion Psalm, was 
 the marring and wasting of the Savionr’s frame by His 
 zeal for God and God’s Church, which resulted in the buffet- 
 ing, the scourging, the Cross.” Alford], 
 
CHAP. II. 12-25. 
 
 117 
 
 life-staking earnestness in the appearance of 
 Christ, which threatened to bring incalculabie 
 
 dangers after it. We may no doubt further 
 suppose that this remembrance indicates great 
 apprehensiveness in the disciples respecting the 
 
 Lord. Though the future καταφάγεται may occur 
 
 in the sense of the present,* it does not follow 
 that, according to Tholuck, it is to be read as 
 present here. In this case the Evangelist might 
 
 better have used the κατέφαγε of the Septua- 
 gint. : 
 
 Ver. 18, Then answered the Jews.— Are- 
 κρίθησαν οὖν. Here the Jews already begin to 
 appear in opposition to Jesus; accordingly the 
 Pharisaic and Judaistic Jews are intended, par- 
 ticularly the rulers. They regirded the act of 
 Christ as a reproach to their religious govern- 
 ment; therefore their interruption was an an- 
 swer. And from their spirit it was to be ex- 
 pected; hence ojv.— What sign she west thou 
 unto us ?—They did not see that the majestic 
 and successful act itself was a great moral, theo- 
 cratic sign, which accredited him; they intended 
 therefore a sign after some magical, chiliastic 
 sort. It should be noticed that they did not 
 venture to dispute the theocratic propriety of the 
 act itself. 
 tic abuses was legalized in the example of Numb. 
 xxv. 7; yet the prophets were accustomed to 
 
 support great acts of zealotry by special miracu- 
 lous signs, 1 Kings xviii. 25. The idea of such 
 signs, however, particularly of the sign with 
 which the Messiah should attest Himself, had 
 gradually passed into the magical and monstrous. 
 
 At all events, the challenge of a sign from hea- 
 ven, Matth. xli. 58; xvi. 1, is here already put 
 forth. 
 
 Ver. 19. Destroy this temple.—[One of 
 those paradoxical and mysterious sayings which, 
 though not understood at the time, stuck in the 
 memory as seed thoughts for future sprouting. 
 Comp. Christ’s word on the sign of Jonah, Matth. 
 xii. 39, 40, in which He likewise mysteriously 
 and typologically predicts His resurrection.— 
 P. 8.]—This is the sign which He would give 
 thom. The imperative is permissive. (Glassius: 
 - est Imperat. pro Futuro permissive).{ The Jews took 
 the words of Jesus in an entirely literal sense, as 
 ver. 20 proves, yet hardly without design. From 
 this conception gradually arose the malignant 
 perversion, slander, and accusation: This fellow 
 said, I am able to destroy the temple of God, and 
 to build it in three days, Matth. xxvi. 61; Mark 
 xiv. 63; comp. Acts vi. 13. This conception 
 
 # [So also Tholuck, Hengstenberg, Godet, but Meyer con- 
 tends that καταφάγεται (---καταφαγήσεται) is only used in the 
 kense of the future.—P. 3_] 
 
 + [Renan (Vie de Jésus, p. 854) can see in this profound 
 
 enigma of our Lord only ‘tan imprudent word spoken in bad 
 humor” (*! Un jour sa mauvdise huneur contre le temple 
 tui arracha un mot impriident)”! Godet, I. δῆς well re- 
 marks: ‘* Za mé hode de Jésus est de jeter une énigme et de 
 ne réséler la vérité given la voilant sous un avin paradoxe, 
 qui ne peut ésre compris qwen changeant decvur, Crest 
 ἐὼ un secret dz la profonde pélagogie.”—P. 8. 
 Φ [Meyer, with his usual and at times pedantic philological 
 strictness. takes the imperative λύσατε as strictly provoca- 
 tive, and explains it from a painful excitement of feelmg in 
 view of the opposition alrea: y manifesting itself. But the 
 apparent harshness is softened by the prophetic character 
 of the werd and the double reference to the temple and the 
 persen, John xiii. 27, wher? Christ calls npon Judas to do 
 quickly what he intended to do, furnishes a parallel. 1f 
 the fruit is once matured, it must fall.—P, S.] 
 
 The right of zealotry against theocra- 
 
 John corrects in ver. 21: He spake of the 
 temple of his body [for His humanity]. Tho 
 fathers universally acknowledge this interpreta- 
 
 tion. It las been supposed, He pointed to His 
 body as He spoke.* Of this there is no indi- 
 cation. 
 
 Since Herder, Henke, and Paulus, down to 
 Liicke [De Wette], Bleek, Ewald (see Meyer, in 
 loc.), it has been suggested, on the contrary, that 
 John misunderstood the Lord; that Christ spoke 
 of the temple as the symbol of the Jewish system 
 of religion.¢ Destroy this edifice of religion, and 
 in three days, ὁ. ¢., in a short time, proverbially 
 (with reference to Hos. vi. 2) represented by 
 three days, I will set it up again renewed. 
 
 Kuinoel, Tholuck, Meyer, and many others Τ 
 have maintained the correctness of John’s inter- 
 pretation. And with all reason; for an error of 
 the Apostle and the whole company of disciples 
 in respect to so important a word of the Lord is 
 utterly inadmissible (see the several, not abso- 
 lutely irrefragable arguments in Meyer). ᾧ 
 
 A third view adheres to John’s interpreta- 
 tion, but holds likewise an element of truth in 
 the second view, and puts them in connection. 
 The temple on Zion was the symbolical dwelling 
 of God; the body of Christ was the real dwelling 
 of God [and hence more than the temple, comp. 
 Matth. xii. 6].|| The word of Christ, therefore, 
 underneath its immediate reference to the exter- 
 nal temple, has a deeper meaning: Destroy this 
 temple and worship, as ye have already begun 
 to do by your desecration,—destroy it entirely, 
 by putting the Messiah to death, and in three 
 days I will build it new, ἡ. ¢., not only rise from 
 the dead, but also by the resurrection establish 
 a new theocracy (Theodore of Mopsuestia, Ols- 
 hausen, Lange, Leben Jesu, 1., Ὁ. 200; simulta- 
 neously Ebrard, Avrituk, p. 325; later, in similar 
 manner, Luthardt). 9] 
 
 * [So Bengel (nutu g»stuve) and Meyer. But in the fifth 
 ed., p. 144, note, M. gives up this reference. Such pointing 
 would have been the solution of the riddle, contrary to its in- 
 tention; but neither the Jews nor the disciples understood 
 {lim at the time. ‘he Jews on this and the second purgation 
 referred τὸν ναὸν τοῦτον to the temple, ver. 20; Matth. xxvi. 
 61; xxvii. 40. Meyer nowassumes that Christ pointed to the 
 temple (this temple before you), but meant His body as the 
 antitype of the temple and the true dwelling of God, and thus 
 put the image in the place of the thing typified, ** so dass divse 
 sciuurfen lebendigen, ohne Auslegung hingeworfenen Bildziige 
 wie in einem Bilderriithsel eine symbolisch prophetische Vor- 
 he stage setner Auferstehung enthalten, wie Mutth. xii. 39; 
 xvi. £.°—P. 8. 
 
 } (See ἜΝ p. 242. Henke was not the first to take 
 this view, but Zinzendorf has it in his Homil. iber die Wun- 
 denlitanet, p. 160.) 
 
 ΟΖ [Olshausen, Stier, Briickner (versus De Wette), Alford, 
 Godet.—P. §. | 
 
 ¢|Meyer, pp. 145-147, raises seven objections against this 
 view. It is plainly irreconcilable with apostolic inspiration. 
 Tn my Lectures on the Gospel of John, written at Berlin, 1842, 
 I find the remark: “ It involves an immense presumption on 
 the part of theologians of the nineteenth century, however re- 
 spectable, if they imagine that they understand Christ better 
 than His favorite disciple and bosom-friend to whom He re- 
 vealed the future struggles and triumphs of His Kingdom.” 
 Alford also justly protests against such liberty of interpreta- 
 tion. For we have here not a chronological statement, but a 
 doctrinal exposition of a most important declaration of Christ. 
 —P. 51 
 
 | (This idea John expresses in ἐσκήνωσεν, i. 14 (see notes 
 on pp. 71. 73), and Paul when he says that the whole fulness 
 of the Godhead dwelled in Christ bodily. Col. ii. 9.— 
 Pee ᾿ 
 
 qT fen also Hengstenberg, I. 165. Ie thinks that no 
 justice can be done to this holy enigma which Christ proposed 
 to the Jews, unless we recognize the essential identity of the 
 temple, the appearance of Christ in the flesh and the church 
 
118 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 This combination is supported (1) by the actual 
 connection. The crucifixion of Christ was the 
 desecration, the spiritual dissolution of the tem- 
 ple, which must be followed by its outward de- 
 struction (see Matth. xxiii. 88; xxvii. 51), be- 
 cause the body of Christ was the real temple of 
 God. (2) Christ, on this account, has repeatedly 
 represented His death and resurrection as the 
 one great sign which was to be given to the Jews 
 instead of the required sign from heaven (John 
 iii. 14; Matth. xii. 39; xvi. 4), and this sign too 
 always connected with an antecedent Old Tes- 
 tament type. (9) A word concerning His death, 
 without connection with an intelligible figure, 
 would have assuredly been as yet wholly unin- 
 telligible to the Jews. (4) John gave the inmost 
 and ultimate significance of the expression of 
 Christ for the sole reason, that it was the main 
 matter, and that the figurative sense was self- 
 evident. (5) In Matth. xxvi. 61 Christ puts in 
 the true expianation, ver. 64, immediately upon 
 the false interpretation, besides perversion, of 
 His utterance. 
 
 In three days, a round number, 1 Sam. 
 xxx. 12; see the Matth. on chap. xii. 40, p. 
 226. 
 
 I will raise it up (again).—‘‘It is only ap- 
 parently contrary to John’s explanation, that 
 Christ, according to the New Testament doctrine, 
 did not raise Himself, but was raised by the Fa- 
 δον." Meyer. And besides, the resurrection of 
 Jesus was in one view as much His own act 
 
 John x. 18; Rev. v. 5], as, in another view, the 
 act of His Father, especially in its results, 1 Cor. 
 xv. 57; Eph. iv. 8. That Jesus was already fa- 
 miliar with the thought of His death, appears 
 from the conversation which soon followed, Jolin 
 iii. 14. The explanation of Athanasius, quoted 
 by Tholuck, is an ingenious modified form of our 
 third: With the putting to death of the body of 
 Christ the Jewish system of types and shadows 
 also is dissolved, and the real church thereby 
 (by means of the resurrection) established. 
 
 Ver. 20. Then said the Jews.—With an 
 οὖν; it was to be expected that they would finish 
 their malicious misunderstanding consistently.— 
 Forty and six years.—They mean the reno- 
 vation and enlargement of the temple of Zerub- 
 babel, which begun in the eighteenth year of 
 Herod’s reign, 20 B. C. (Joseph. Antig. XV. 11, 
 1), and was finished under Herod Agrippa IT. in 
 A. Ὁ. 64 (Joseph. Antig. XX. 9, 7). According 
 to Wieseler, it appears, therefore, that in this 
 computation of forty-six years since the work was 
 begun, the passover of the year 781 is the occa- 
 sion on which it is made (Chronol. Synops. p. 106). 
 
 Ver, 21. The temple of his body.—Genitiy. 
 Apposit. 
 
 Ver. 22. His disciples remembered that 
 he had said this.—This remembrance does not 
 exclude former remindings; but the right re- 
 
 pi the N.T. He explains: “If ye once destroy the temple of 
 my body,and with it this external temple, the symbol and 
 pledge of the kingdom of God among you, 1 shall rebuild in 
 tiiree days the temple of My body and with it at the same time 
 the substance of the eternal temple, the kingdom of God.” 
 The crucifixion of Christ involved as a necessary conseqnence 
 the destruction of the temple and the O.'T. worship; the re 
 svrrection of Christ the creation of the Christian church, and 
 worship, of which the temple was the type and shadow. Go- 
 det explains: “ Destroy this your temple, by killing Me, the 
 Messiah.”—P. 8.] 
 
 membrance came now with the right understand- 
 ing of it. [Remarks like this impress upon the 
 reports of the discourses of Christ the stamp of 
 historical fidelity. A later falsifier would have 
 made the reference to the resurrection much 
 plainer.—P. S.]—And they believed the 
 Scripture.—/[ Faith in Christ is the key to the 
 understanding of the Scriptures of the O. T.; 
 comp. vil. 38,42; x. 85; xili. 18. The singular 
 τῇ γραφῇ indicates the unity and harmony of the 
 canonical books from Genesis to Malachi, which, 
 considering the great number of authors, the 
 long period of time, and the variety of circum- 
 stances in and under which they were composed, 
 is a strong evidence of their divine origin.—P. S. 
 Comp. Luke xxiv. 26: ‘Ought not Christ to have 
 suffered these things,” ete. As they now found 
 the death of Christ foretold in the Old Testament, 
 so they found also His glovification, which in- 
 cluded His resurrection, Ps. xvi. 10; comp. Acts 
 11. 27; xii, 355 1 Pet. i. 19: Ps. bayer 
 comp. Eph. iv. 8; Is. 1111. 7; comp Acts viii. 35. 
 [Alford: ‘‘At first sight it appears difficult to 
 fix on any passage in which the resurrection 
 is directly announced: but with the deeper un- 
 derstanding of the Scriptures which the Holy 
 Spirit gave to the Apostles and still gives to the 
 Christian church, such prophecies as that in Ps. 
 xvi. are recognized as belonging to Him in whom 
 alone they are properly fulfilled: see also Hosea 
 vi. 2.” This is not satisfactory. The O. T. in- 
 deed does not expressly prophesy the resurrec- 
 tion, as a separate fact, but very often the exalta- 
 tion and glorification of the Messiah after His 
 huniiliation and suffering, and this implies the 
 
 ‘resurrection, as the intervening link or the be- 
 
 ginning of the exaltation itself. Hence we may 
 count here in a wider sense, with Hengstenberg 
 (I. 171), the prophecy of Shilo as a ruler, Gen. 
 xlix. 10; Ps. ex., where the Messiah is repre- 
 sented as sitting at the right of God and ruling 
 over all His enemies; Dan. vii. 18, 14, where He 
 appears at the head of a universal Kingdom; 
 Isa. liii., where, after His atoning death, He is 
 raised to great glory; Zech. ix. 9, 10, where 
 Zion's King appears first lowly and riding upon 
 an ass, yea, as dying (comp. xii. 10; xiii. 7), but 
 afterwards speaking-peace to the heathen and 
 having dominion from sea to sea and from the 
 river to the ends of the earth; comp. also Isa. 
 ix.; xi.; Mich. v.; Ps. xvi. It is quite in keep- 
 ing with the character of prophecy to behold the 
 various stages of the exaltation as one continuous 
 panorama. It is under this view that the Serip- 
 ture of the O. T. is said to have foretold the re- 
 surrection; Luke xxiv. 26 (‘‘to enter into His 
 glory”); John xx. 9; 1 Cor. xv. 4; 1 Pet ΝΣ 
 (‘the sufferings of Christ and the glory that 
 should follow ’’).—P. 8. ] 
 
 Ver. 23. Now when he was in Jerusalem 
 at the passover.—The Evangelist thus distin- 
 guishes the stay of Jesus in Jerusalem during 
 the passover from His first appearance there.— 
 On the feast.—Meyer justly says, this ad- 
 dition is not intended to explain the term pass- 
 over for Greek readers; that must have been 
 done by ver. 13. The expression signifies par- 
 ticipation in the celebration of the feast. We 
 suppose the feast days themselves are set off 
 against the day of His entrance. On the day of 
 
CHAP. If. 12-25. 
 
 the symbolical castigation He wrought other mi- 
 racles, probably miracles of healing; and the 
 first surprise of the Jews was followed by a 
 demonstration of faith on the part of many at- 
 tendants of the feast. The signs.—Evidently 
 implying a multiplicity of signs, and such as 
 determined those people to believe. He must 
 therefore bave done many miracles in Jerusa- 
 lem. 
 
 Ver. 24. Did not commit himself unto 
 them.—The second πιστεύειν ἑαυτόν is evidently 
 connected with the first πιστεύειν. He believed not 
 in their believing, to such a degree as to commit 
 or deliver up Himself to them. Various 
 interpretations: (1) He withheld His doctrine 
 (Chrysostom, Kuinoel); (2) He did not yield 
 Himself to personal intercourse with 
 (Meyer). Without doubt simply: He did not 
 yet entrust Himself to them as the Messiah, did 
 not offer Himself as the Messiah. though they 
 seeined inclined to recognize Him as such. Itis 
 the Lord’s determination, not to appear publicly 
 under the title of Messiah; and He follows 
 it henceforth till the triumphal entry into Jeru- 
 salem; in full accordance with Matth. iv. 1-11. 
 
 Because he —He Himself, in distinction 
 from indirect knowledge through others. How 
 He knew them all, is in part shown by what has 
 preceded. He knew in general that the secular 
 spirit predominated in them; but He also saw 
 through each one, as He met him, with a divine 
 physiognomic discernment. In both cases is in- 
 tended not only the general prophetic illumina- 
 tiou, but the penetrating spiritual eye of the 
 God-Man. 
 
 Ver. 25. And needed not.—"xplanatory 
 of αὐτός in the previous clause.—O/f man.—Of 
 man as to his sinful nature in general, and of 
 man in particular, as He encountered each indi- 
 vidual.—For he knew.—The positive expres- 
 sion for: He needed not.—What was in man. 
 —Not only the special, miraculous, physiogno- 
 mic knowledge (Meyer cites ch. i. 48; iv. 18; 
 vi. 61, 64; xi. 4, 14; xiii. 11; xxi. 17), but also 
 the general knowledge of the constitution of hu- 
 man nature (John 111.}, of the order of the uni- 
 verse (xix. 11), and of the situation of the Jew- 
 ish people in particular. Result: In the fami- 
 liar circle of His disciples Jesus manifested His 
 glory; in public He preserved His mysterious 
 anonymousness as to the Messianic office. 
 
 [Christ knows us better than we know our- 
 selves. He sees the end from the beginning, we 
 the begiuning from the end. He, says Calvin, 
 knows the roots of the tree, we know the tree 
 only by its fruits. —P. S.] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The different meanings of the two purifications 
 of the temple. According to Meyer, no essential 
 difference should be perceived between the two 
 acts. Yet the difference between the expres- 
 sions ‘‘house of merchandize” in John, and 
 “den of thieves” in the Synoptists, ‘‘the house 
 of My Father” (ὁ οἶκος τοῦ πατρός pov) in John, 
 and ‘*My house ”’ (ὁ οἶκός μου) in the Synoptists, 
 as well as the greater rigor in the second case as 
 described by Mark (not suffering any man to 
 carry any vessel through the temple), is plain 
 
 them | 
 
 | 
 
 110 
 
 enough. According to Hofmann, Lichtenstein, 
 and Luthardt, Christ in the Synoptists appears 
 as a prophet to protect the place of prayer, in 
 John as the Son to execute His domestic right. 
 But this would lead to an entire reversal of the 
 order of things in the self-manifestation of the 
 Lord. The case is just the reverse. Christ per- 
 formed the first cleansing of the temple, as an 
 anonymous prophet in the right of zealotism and 
 the right of a prophet (see the Mutth. on xxi. 12, 
 p. 8/6); the second, as the Lord of the temple, 
 publicly introduced by the people to the holy 
 city and temple as the Messiah. 
 
 2. The body of Christ, the most real temple of 
 God. The crucifixion, the destruction of the 
 temple in the strictest sense (Rom. ii. 22); the 
 resurrection, the building of the eternal temple. 
 Meaning of the sign: He who builds the eterual, 
 essential temple, has power also to purge the 
 symbolical. The truth, that Christ is perpetu- 
 ally building greater, more glorious the temple 
 of God, which the sin of man demolishes. The 
 centre of this truth is the death and resurrection 
 of Christ; its firsttokens, the fall of Adam and the 
 first promise (the protevangelium), the flood and 
 the rain-bow, e/c. ; its unfolding, the destruction 
 of the theocracy and temple in Jerusalem, the 
 rise of the church, the ruin of the medixvai 
 church by the hierarchy, and its rebuilding in 
 the Reformation, the inducing of the judgment 
 of the world by anti-christianity, and the erec- 
 tion of a new heavens and a new earth. The 
 wedding at Cana before the purification of the 
 temple, the token of the transfiguration of the 
 world before the judgment of the world. 
 
 3. The first and second purifications of the temple: 
 when once the temple is made a house of mer- 
 chandize (John ii.), it has also become in effect 
 aden of robbers or of murderers, Matth. xxi. 
 First the selling of indulgences, then persecution 
 and reformation. 
 
 4. Christ entrusts Himself to no one in Jeru- 
 salem; ἢ, 6., He does not as yet come on the 
 stage in His office as Messiah. Comp. the Com. 
 on Matth. on ch. iv. 
 
 5. Tae supernatural knowledge of Christ, the 
 source of His miracles of knowledge, and in fact 
 everywhere divine-human; ἢ, e., on the one hand 
 not merely divine, nor on the other merely hu- 
 man, but both at once; divinely immediate, hu- 
 
 | manly exercised through means and organs. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See Comm. on Mutihew, on ch. xxi. 12-22, p. 
 877; Murk, on ch. xi. 12-26; Luke, on ch. xix. 
 41—48.—The visit of Jesus the youth to the tem- 
 ple, and the visit of the man matured for the exe- 
 cution of His Messianic office.—The first, se- 
 cond, and last solemn appearance of Jesusin the 
 temple (the last, Matth. xxi.—xxiii.).—As the 
 crucifixion of Christ completed the desecration 
 of the temple, so the resurrection of Christ com- 
 pleted the restoration of the temple.—Out of His 
 word of holiest zeal for the temple, they made a 
 word of blasphemy and deadly sin against the 
 temple.—The purification of the temple, the per- 
 petual charter of reformation.—What sign shew- 
 est thou, efe.? The spiritual blindness which 
 demands a sensible sign for the holiest sign of 
 
120 THE GOSPEL ACCORDING TO JOHN. 
 
 —_——_~ 
 
 the Spirit.—How Judaism, by overdoing itself, 
 falls back into heathenism, in asking a sign for 
 the sense, when the sign of the Spirit gloriously 
 stands forth.—So also the Judaism of legality in 
 Christendom.—The scourge in the hand of Jesus, 
 or the anger of personal gentleness itself. (1) 
 The overpowering sign of the highest zeal 
 (against sin); (2) the humbling sign of the higa- 
 est majesty (against frivolity); (3) the ocular 
 sign of the highest assurance (against doubt).— 
 The Old Testament spirit in which the disciples 
 viewed the matter, indicated by their word: 
 The zeal of Thine house hath eaten me up; the 
 New Testament watchword of Jesus: My meat is 
 to do the will, ete., John iv. 34.—To the temple 
 of a Herod the hierarchs had evena right; in 
 the temple of Christ they found themselves ut- 
 terly out of place.—The token which Christ gives 
 the Jews for the truth of His divine mission.— 
 This token, the token also of reformation: Com- 
 mit the utmost abominations in the temple, the 
 more gloriously will the ruined temple be re- 
 stored!—The conduct of the Jews on Christ's 
 purifying of the temple, in its permanent import. 
 —The destroyers of the temple would be its re- 
 storers, and the restorers must pass for destroy- 
 ers.—From this first day of the public appear- 
 ance of Christ, enmity calumniously laid up the 
 word, which was to bring it to naught.—The 
 Lord’s great word concerning His end, at the be- 
 ginning of His career.—The subsequent remem- 
 brance of Christ’s words by His enemies, and the 
 subsequent remembrance of them by His frienils. 
 —When He was at Jerusalem, many believed on 
 Him; or, (1) festival believers, believers of fes- 
 tival seasons when things go grandly in the 
 church; (2) yet festival times, also true birth- 
 days of faith.—But Jesus did not commit Him- 
 self to them; or, secret disciples, and a secret 
 Saviour (anonymous believers, and an anony- 
 mous Christ).—Christ, the knower of hearts.— 
 The first sign of Christ in the pious house, and 
 His first sign in the impious church.—The trans- 
 formation of water into wine, and of the driver’s 
 whip into a beneficent sceptre (in contrast with 
 those who have turned the sceptre into a whip). 
 —Christ andthe hierarchs with reference to the 
 temple of God: (1) He purifies and sanctifies it, 
 they would make its desecrated condition its ho- 
 liness; (2) He gives a moral and religious sign 
 of the Spirit, they demand a magical, sensuous 
 sign to accredit it; (3) He gives them for a sign 
 the prophecy that they will kill Him, and they 
 make of it a mortal charge against Him; (4) He 
 announces to them a new supernatural temple, 
 and they harden themselves in their old system 
 to their judgment.—The first public Easter festi- 
 val of Jesus, a foretokening of His future and 
 eternal Easter.—Christ’s observance of the pre- 
 scribed feasts the dawn of the free festivity of 
 the gospel.—Christ at the feast: (1) As an Is- 
 
 9 
 
 raelite, in the spirit of the patriarchs; (2) as a 
 
 Jew, according to the law of Moses; (3) as a 
 prophet, after the manner of the prophets (my 
 Father’s house not a house of merchandize, the 
 court of the Gentiles not a cattle-market); (4) 
 as the Christ, introducing and indicating the 
 course of His life and work.—Holy zeal and un- 
 holy zeal in contrast in the purification of the 
 temple.—The open, noble indignation of Jesus, 
 
 and the impure malicious reserve of His oppo- 
 nents.—Jesus, here as in Cana, aman, and a sin- 
 less man.—The keeping holy the temple: (1 
 The house of God; (2) the body; (3) the church. 
 The rising of the divine above the corruption 
 and ruin of the human; the eternal divine token 
 thereof, the luminous centre of all divine signs: 
 the resurrection of Christ from the death of the 
 cross, 
 
 Starke: Masus: Though the word and 
 works of God are not bound to place, yet it is 
 right, after the example of Christ, to observe pro- 
 pritties of place and time.—OsianpEer: Christ, 
 the Lord of the law, submitted Himself to it, that 
 Hemight redeem men from it.—Cramer: Christ, 
 nota secular king, but Lord of the temple; there- 
 fore He comes into the temple, and there begins 
 His public function, Hag. 11. 8, 18.—Hepinaur: 
 What has the abomination of usury to do in the 
 temple of God? What the indulgence-monger in 
 the sanctuary ?—Ah, our churches to this day 
 are sufficiently profaned by sinful garrulity, 
 proud display of dress, ete. (even by unsancti- 
 fied discourses).—Wova Bibl. Tub.: The abuses 
 which have crept into the church must be 
 scourged and banished. How much more must 
 traditional abuses call forth our zeal! Hos. xii. 
 8; Zech. xiv. 21.—It is incumbent on all Chris- 
 tians, particularly on ministers, to be zealous 
 for the house of God; yet should every one take 
 good heed lest it be not according to knowledge. 
 —Osranpsar: He who diligently pursues his call- 
 ing, may fear no danger. The protection of God 
 will be with him.—Masus: The works of God 
 need no miraculous attestation. They shine so 
 brightly upon the eye, that God and His divine 
 glory may be sufficiently recognized in them.— 
 Hepincen: Unbelief demands miracles and 
 signs.—Zersius: Where we have to do with false, 
 malicious men, we are not called upon to make 
 the truth so clear and bright, to their greater 
 condemnation (dark words for dark men).—A 
 mind occupied only with the earthly, cannot per- 
 ceive the mysteries of God —Instruction often 
 serves more for others in the future, than for 
 those to whom it is given at the time.—Jdid: 
 Fulfilment yields the best interpretation.—Qurs- 
 nEL: Truth brings forth its fruits in their sea- 
 son.—ZJbid. : Christian prudence requires that we 
 do not lightly judge and condemn any, yet that 
 we do not easily trust ourselves to any who pre- 
 sent a good appearance. 
 
 GERLACH: 
 sword, how is it that He deals so hardly and 
 harshly here with the priests of the temple, and 
 concerus Himself with what properly belongs ta 
 the secular power? Because the Lord at that 
 time stood between the Old Testament and the 
 New, between what Moses had established in Is- 
 rael, and what Christ was to establish after His 
 death through His Holy Spirit and the preaching 
 of the gospel; and He shows thereby that He is 
 a Lord who holds both dispensations in His 
 hand” (Luther).—Lisco: A picture of the re- 
 formation of a temple-deseeration which had 
 arisen from an abuse of Deut. xiv. 24-26.—Heus- 
 ner: How much is contained in completely 
 trusting one !—We must judge not, yet not has- 
 tily open and surrender ourselves to any. The 
 more perfect and noble a man is, the more true 
 
 “As Christ’s kingdom is not ἃ 
 
 ee Ν ΝἿἷΝἷ 
 
 EE σασιοιυννιιι μᾳ.. 
 
CHAP. III. 1-21. 
 
 and open (and yet the more is he, again, a high- 
 er mystery).—SCHLEIERMACHER: What a zeal 
 for His Father’s house did the Lord Himself 
 sinctify, in doing that !—But there afterwards 
 came atime, when even the Christian church 
 was a house of merchandize.—Then He again 
 gathered a whip; Luther, Zwingli, Calvin and 
 all the reformers.—It was not the whip that ef- 
 fected what the Redeemer did, but the spiritual 
 power, of which that was only a sign and seal.— 
 Our failure to act in many cases as the Redeemer 
 acted here, is the cause of many evils in the 
 Christian church and in all human affairs. That 
 one is always putting upon another the perform- 
 ance of works well-pleasing to God, and no one 
 maintains a fresh and free consciousness of the 
 power which God the Lord has given him, and 
 does all he can do to promote truth and good- 
 ness and prevent wickedness,—this is the reason 
 why so many disorders are daily renewed in the | 
 
 smaller and larger relations of men.—Busser: 
 The Saviour (because they stifle the voice of con- 
 science) draws back from them, and veils in a 
 holy riddle the sign which they demand, and 
 which was intended to be given them asthe sign 
 of all signs, the proper sign of Christ.—From 
 every defeat a victory unfolds to the church; 
 from every shame a glory.— When therefore Ie 
 was risen, ete. Chemnitz presents the disciples, in 
 their relation to the discourse of Jesus to them, 
 as an example for all Bible-readers: They should 
 not at once despise and reject everything in the 
 Holy Scriptures which they cannot at first glance 
 understand; nor must they despair of under- 
 standing, if they cannot at once penetrate the 
 deep mysteries of the word. For the Spirit of 
 knowledge leads us into the truth by degrees.— 
 Christ’s power of trying spirits (Isa. xi. ὃ: 
 comp. with 1 Sam. xvi. 7; 1-Tim. γ. 22). 
 
 WG 
 
 JESUS IN JERUSALEM, AND NICODEMUS ‘AS A WITNESS OF THE FIRST POWERFUL IMPRESSION OF JESUS 
 
 UPON THE PHARISEES. 
 
 OF WATER, WIND, AND THE BRAZEN SERPENT, 
 
 THE CONVERSATION OF CHRIST WITH NICODEMUS BY 
 THE HEAVENLY BIRTH AS THE CONDITION OF ENTRANCE INTO THE KINGDOM OF GOD. 
 
 NIGHT CONCERNING 
 SYMBOLISM 
 
 Cuap. III. 1-21. 
 
 (Chap. iii. 1-15, Gospel for Trinity Sunday ; 16-21, Gospel for 2nd Pentecost). 
 
 see the kingdom of God. 
 
 ven |.’ 
 
 ao “Ξ σὺ σι "- iS) Ne 
 
 must be bora again [from above]. 
 
 [ But]' there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 
 The same came to Jesus [him]’ by night, and said unto him, Rabbi [Master], we 
 know that thou art a teacher come from God; for no man can do these miracles 
 that thou doest, except God be with him. 
 rily, verily, 1 say unto thee, Except a man be born? again [from above]* he cannot 
 Nicodemus saith unto him, How can aman be born 
 when he is old? can he enter the second time into his mother’s womb, and be born ? 
 
 esus answered, Verily, verily, I say unto thee, Except a man be born of water 
 and of the [omit of the]® Spirit, he cannot enter int» the kngdom of God [of hea- 
 That which is [hath been] born of the flesh is flesh; and that which is 
 [hath been] born of the Spirit® is spirit. 
 The wind® bloweth where it listeth [wili], and 
 
 Jesus answered and said unto him, Ve- 
 
 Marvel not that I said unto thee, Ye 
 
 thou hearest the souad thereof, but canst not tell [knowest not, οὐχ vidas], whence it 
 cometh, and” whither it goeth; so is [tt with] every one that is [hath been] born 
 
 of the Spirit. 
 
 Israel, aud knowest not these things? 
 
 Nicodemus answered and said unto him, How ean these things be? 
 Jesus answered and said unto him, Art thou a master [the teacher, 6 διδάσχαλυς of 
 
 Verily, verily, I say unto thee, We speak that we do know [that which we know] 
 
 and testify that [which] we have sven ; and ye receive not our witness [testimony]. 
 
 If I have told you earthly [human] things, and ye believe not, how shall ye believe, 
 if I tell you of [omit of ] heavenly [divine] things? And no man hath ascended 
 
 up to heaven, but he that came down from heaven, even the Son of Man which 
 
 [who] is in heaven. 
 
 And as Moses lifted up the sernent in the wilderness [made it 
 
 a high signal for the surrounding wilderness], even so must the Sin of man be lifted 
 
 rish but]'* have eternal life. 
 
 up: That whosoever believeth in him” should [may] not perish, but [omit not pe- 
 
— eee 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 16 For God so loved the world, that he gave his only begotten Son, that whosoever 
 
 17 believeth in him should [might] not perish, but have everlasting life. 
 
 For God 
 
 sent not his Son into the world to condemn [judge]'* the world; but that the 
 18 world through him might be saved. He that believeth on him is not condenmed 
 [judged]; but he taat believeth not is condemned [hath been judged] already, be- 
 19 cause he hath not believed in the name of the only begotten Son of God. And this 
 is the condemnation [judgmeat] that [the]’* light is come into the world, and men 
 
 20 loved [the] darkness rather than [the] light, because their deeds were evil. 
 
 For 
 
 every one that doeth evil hateth the light, neither cometh [and cometh not] to the 
 Highs, lest his deeds should be reproved (detested, discovered, shown to be punish- 
 
 21 able]. But he that docth [the] truth cometh to the light, that his deeds may be 
 made manifest, that [for] they are wrought in God. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1. [δέ after ἦν seems to imply that Nicodemus was not one of those to whom Christ did not trust Himself, ii. 24; 
 for He opened to him the profoundest secrets of the kingdom or God. Τὸ may be, however, merely continuative = and.—P. S.] 
 2 Ver. 2.—Lhe Kecepta reads πρὸς τὸν ᾿Γησοῦν, against which there are decisive auth: rities, particularly A.B. “ Be- 
 
 ginning of a section anda lesson.” Mryer. 
 
 3 Ver. 3. [γεννάω means usually to beget (of the Father), Matth. i. 2 ff. and often; hence ὃ γεννήσας, the father; rarely 
 
 to bear, to bring forth (of the mother), as Luke i. 57. 
 
 ἢ 
 
 γ.1, 4.18; Heb. 1. δ; ν. 5.—P. 8.] 
 
 : God or the Holy Spirit produces the higher spiritual life; hence be- 
 gotten from above, would perhaps better express the idea; comp. i. 13; 1 Cor. iv. 15; Philem. 10; 1 John ii. 29; iii. 9; iv. 7; 
 
 ? 
 
 4Ver. 3. [ἄνωθεν, piel the reverse of κάτωθεν, and equivalent to ἐκ τοῦ οὐρανοῦ, from heaven, iii. 31; xix. 11, 23; 
 
 Matth. xxvii. 51; Mark xv. 38; James 1. 17; iii. 15,17, or ἐκ θεοῦ, from God, comp. John i. 13; ἐκ τοῦ πνεύματος, iii. 6, 9 
 If the temporal sense be preferred (in which Nicodemus misunderstands it, 
 .3; Gal. iv. 9, it should be rendered anew, afresh (from the root, entirely new) rather than again. 'Tyn- 
 
 which may be taken as the true explication. 
 ver. 4); comp. Lule 
 
 dale: boren wnewe; Cranmer: boren from above; Geveva: begotien againe; Rhvims: borne againe ; Conant: born again; 
 
 Alford: born anew, with a marginal note: or, from above ; Young: from above ; 
 neuen geboren werde ; Ewald: von vorne an (i.e, ganz van neuem) ged. wird. 
 
 Vulg.: renatus fuerit denuo; Luth.: von 
 See the Exegesis.—P. S.] 
 
 5 Ver. 3. [βασιλεία τοῦ θεοῦ only here and ver. 5 in John, but in xviii. 386 Christ speaks of His kingdom. The Synoptists 
 
 use for it more frequently the term Bag. τῶν οὐρανῶν, which John never employs unless it be in ver.5, (See note 7 be- 
 low.—P. 5. . 
 
 6 Ver. 4 [The absence of the article both before ὕδατος and πνεύματος should be noticed. It gives to the two agents a 
 generic character, and favors a more comprehensive interpretation of water than that which confines it to a particular kind 
 of baptism, Jewish, Johannean, or Christian. See Exeg. Notes.—P. 8.] 
 
 7 Ver. 5. [Instead of the text. rec. Bao. τοῦ θεοῦ, which is retained by Tregelles, Alford, Westcott and Hort, and 
 others, Vischendort (ed. viii.) τὸ 15 Bas. τῶν οὐρανῶν on the authority of and the still older Euseb., Orig., Hippol., 
 Tren., and Just. M. -Treneus (Prugm. 35) quotes the passage literally tius: καθὼς καὶ ὃ κύριος ἔφη. Eav μή τις, K. τ. A., εἰς τ. 
 βασ.τῶν οὐρανῶν. Justin M. (middle of the 2d cent.), Apol. I. ὁ. 51 (ed. Otto, I. p. 144), cites less accurately from m - 
 mory: Kat yap 6 χριστὸς εἶπεν. “Av μὴ ἀναγεννηθῆτε (instead of ἐαν μή τις γεννηθῃ). οὐ μὴ εἰσέλθητε (instead of οὐ δύνα- 
 
 ται εἰσελθειν) εἰς τὴν βασιλείαν τῶν οὐρανῶν. 
 τῶν οὐρανῶν. 
 
 Chrysostom also, in his homilies on John iii, reads several times Bag. 
 The change from this iuto the received reading may be traced to a desire to conform to ver. 3.—P. 8. 
 
 8 Ver. 6. [Here and iu ver. 8 the article is used before πνεύματος, and of course should be retained in the translation. 
 
 --Ρ. 5.] 
 
 9 Ver. 8. [The double meaning of the Greek πνεῦμα and the Hebrew ΓΤ}, wind and spirit, suggested this analogy. 
 
 —?P.S.] 
 
 10 Ver, 8.—Lachmann: ἢ ποῦς or where, according to A., the Vulgate, and other versions, Armenian, Arabic, Syriac, and 
 
 several of th fathers. 
 
 Tho καί, thoreforg, aros: probably from the need of a proverbial form of the sentence. 
 
 (‘The usual 
 
 reuline «ai ποῦς an? where (whither), is retained by Trez., Alf., Tischend. on the authority of &, B. L. T., eée., also Ignatius 
 
 Ad Piiiad.c.7—P.8.] 
 
 1 Ver. 12. [Liter ly the earthly thin -s—the heavenly things: τὰ ἐπίγεια---τὰ ἐπουράνια.---Ῥ. 5.7 
 
 12 Ver. 15.—Lachmann: ἐπ᾽ αὐτόν, according to God. A.; 'Tischendorf: ἐν αὐτῳ, according to Cod. B. and others. 
 dores anl Cod. L. τοι ἐπ᾿ αὐτῷ; Meyer is for ἐν αὐτῷ, and proposes to connect this with ἔχῃ. 
 ΡΟ ΤΥ the above viriutions are efforts of the catholic spirit to sharpen the idea of faith ; εἰς αὐτόν being a more ge- 
 
 v. 16. 
 neral conception. 
 
 13 Ver, 15 —My ἀπόληται, ἀλλ᾽ is wanting in!) B. Τῷ J., and many others. 
 It has probably been taken from ver. 16. 
 
 and put in bracksts by Lac’umann. 
 
 Theo- 
 Against this is the parallel 
 
 It is omitted by Tischendorf [Treg., Alf.], 
 
 14 Ver. 17. [Ko ve, to judge, isw-el, not κατακρίνειν, Co condemn, here and ver. 18, and ἡ κρίσις, ver. 19. The E. VY. is not 
 consistent in the rendering of κρίνειν, κοίμα anil κρίσις, using alternately to judge, to condemn, to damn, yet in the great 
 
 majority of cxses to judge. 
 
 15 Vor. 19. [rd φῶς. the true per onal Light, Christ, comp. i. 4, 5, 8,9. 
 The Τὶ. V. retained it in ver. 20, but dropped it here—one of its innumerable inconsistencies.—P. 8.] 
 
 Ἰζατακρίνειν is seventeen times translated to condemn, twice to damn.—P. 8.| 
 
 The importance of the definite article is obvious. 
 
 4 
 
 16 Ver, i9.—The order: αὐτῶν πονηρά [instead of πονηρὰ- αὐτῶν]. 
 17 Ver, 21. [6 re assigns the reason for the preceding intention. See Exeg—P. 81 
 
 EXEGETICAL AND CRITICAL. 
 
 [This is one of the richest and most import- 
 ant. sec'ions of the Bible. The sixteenth verse 
 alone contains the whole gospel in a nutshell, or 
 “the Bible in miniature,” and is worth more 
 than all the wisdom of the worid. The infinite 
 love of the Father, the mission of His Son, the 
 work of the Holy Spirit, the lost condition of 
 man, the necessity of a new birth from above, 
 faith in Christ as a condition of salvation, the 
 kingdom of God, eternal life—all these funda- 
 
 mental doctrines are set forth by the unerring 
 mouth of our Lord in this interview with a timid, 
 yet earnest and anxious inquirer. The central 
 idea of the passage is the new birth, which im- 
 plies the total depravity of man and the work of 
 divine grace. This great doctrine stands in the 
 proper place at the beginning of Christ’s minis- 
 try. 
 
 The first miracle of Christ was a miracle of 
 transformation, His first public actin Jerusalem 
 an act of reformation, His first discourse a dis- 
 course on regeneration. He is not satisfied with 
 mere improvements of the old, but demands a 
 
 * 
 
CHAP. ΠΙ. 1-21. 123 
 
 new life, lays a new foundation. True religion 
 in the soul begins with a personal conviction of 
 sin and guilt, and of the necessity of a radical 
 change. Without such a conviction all efforts 
 to convert aman are in vain. The night dis- 
 course with Nicodemus is the locus eclassicus on 
 the new birth, as the indispensable condition of 
 admission into the kingdom of God. It occu- 
 pies a position in the Gospel of John, similar to 
 that which the Sermon on the Mount does in the 
 Gospel of Matthew. 
 
 It is characteristic of the idealism and mysti- 
 cism of John that in his Gespel he gives no ac- 
 count of the institution of the church* and the 
 sacraments. But, anticipating the visible rite, 
 he presents in ch. iii. the idea of the new birth, 
 which is symbolized in Christian baptism, to- 
 gether with the idea of *‘ the kingdom of God,”’ 
 which is the internal and abiding essence of the 
 church. So inch. vi. he gives the general idea 
 of vital union with Christ, which underlies the 
 sacrament of the Lord’s Supper. 
 
 According to the Synoptists, Christ began 
 His public ministry by preaching to the peo- 
 ple: ‘The time is fulfilled, and the kingdom 
 of God is at hand; repent ye (change your 
 mind, μετανοεῖτε), and believe in the gospel”’ 
 (Mark i. 15). According to John, He made, at 
 the outset of His ministry, the same demand, 
 first indirectly, and then direcdy (dei Du ae, ver. 
 7), upon an individual, a man circumcised, or- 
 thodox, honest, unblemished, yea, of the highest 
 rank, a member of the Supreme Council of the 
 theocracy, even favorably disposed to Christ and 
 almost ready to accept Him as the Messiah, ina 
 word, a man endowed with every personal and 
 official claim to membership of the Messianic 
 kingdom, yet lacking one fundamental condition: 
 a new birth from above. Christ answers not so 
 much to the words, as to the thoughts of Nico- 
 demus, penetrating his heart to the very core 
 
 ii. 25). With historical faithfulness, John does 
 not state the result of the conversation, because 
 it did not appear at once, but some time after- 
 wards (vii. 50; xix. 39). 
 
 Regeneration (ἀναγέννησις, παλιγγενεσία) is a 
 creative act of God the Holy Spirit, whereby a 
 new spiritual life from above is implanted in 
 man, through the means of grace, especially the 
 preaching of the gospel; like the natural birth, it 
 can occur but once. Conversion (μετάνοια, which 
 must not be confounded with regeneration) is 
 the corresponding subjective change of heart, 
 whereby man, under the influence of the Spirit, 
 in conscious repentance and faith, turns from 
 the service of sin tothe service of God; this may 
 be repeated after a relapse. Regeneration, as to 
 its origin and mode of operation, is a mystery 
 like the natural generation and birth, but a mys- 
 tery manifest in its effects to all who have spi- 
 ritual eyes to s2e; it meets us as a fact in every 
 true Christian, or child of God, who is as sure 
 of the higher life of Christ in his own soul as he 
 is of his natural existence. The difficulties in 
 
 ΄-- 
 
 *[The term ἐκκλησία never occurs in John’s Gospel and 
 first Epistle, though repeatedly in his third Epistle, and in 
 the Apocalypse. In the Gospel and first Epistle the ideal 
 side of the church prevails, in the Apocalypse the real, em- 
 pirical, because it is there represented inits historical conflict 
 with the powers of daikuness. | 
 
 “- 
 
 conqueror of people (the same as Nicolaus), 
 
 the exposition of this passage are mainly dogma- 
 tical, and arise from the relation of regeneration 
 to baptism, vz., whether water means baptism at 
 all, and, if so, whether it refers to John’s bap- 
 tism, cr the baptism of the disciples of Jesus, or, 
 by anticipation, to Christian baptism (which did 
 not appear till the day of Pentecost), or the ge- 
 neral idea of baptism in its various forms as a 
 historic preparation for Christian discipleship ; 
 and a'so from the question as to the necessity of 
 baptism for salvation. These difficulties are 
 fully discussed below.—P. 8. ] 
 
 Ver. 1. There was a man.—An important 
 incident of the residence of Jesus in Jerusalem, 
 exemplifying what has just been said, and in- 
 troduced with the continuative δέ, [Comp. how- 
 ever, Text Note 1.—P.8.] Liicke [and Godet]: 
 An exaniple of the higher knowledge just men- 
 tioned; Tholuck: Of the weak faith just men- 
 tioned;* De Wette: A proof of vers. 238-25; 
 Luthardt: Transition from the people to an 
 individual; Ewald: Nicodemus an exception; 
 Strauss: Added through desire to show a be- 
 liever from the cultivated world; Baur: Nico- 
 demus a typical figure: outwardly believing, in- 
 wardly unbelieving Judaism. (On the contrary 
 Luthardt: He is in fact a genuine disciple in 
 disguise, see Tholuck.) ‘The views of Liicke and 
 Tholuck do not exclude, but meet in, that of De 
 Wette. An example, that is to say, at once of 
 the weak faith to which Jesus cannot entrust 
 Himself, and of His power to discern it. Yet 
 John has especially selected this incident also on 
 account of its great didactic importance, and as 
 an example of the enthusiasm which Jesus at 
 first awakened, extending even into the circle of 
 the Pharisees.+ 
 
 Nicodemus.—A current name, first with the 
 Greeks, then with the Jews (012, po pas 
 Lightfoot and Wetstein). Akin to Κικόλξος. 
 Starke: ¢‘If the name be Hebrew, it is equiva- 
 lent to ennocent blood (Ἢ and Dy), but if Greek, 
 As 
 the Jews gave not only Hebrew, but Greek and 
 Latin names also, to their children, both mean- 
 ings at last met in Nicodemus.” The gradual 
 unfolding of his faith appears by stages in this 
 place, ch. vii. 50 and ch. xix. 89. ‘Tradition 
 adds that he afterwards, having publicly ac- 
 knowledged the doctrine of Jesus, and having 
 been baptized by Peter and John, was deposed 
 from his officeand banished from Jerusalem 
 (Photius, Biblioth., Cod. 171), but was supported 
 in a country-seat by his kinsman Gamaliel, till 
 his death.” Winer. Thus tradition makes him 
 again in an unworthy manner keep out of sight 
 with his faith. The Talmud mentions also a 
 Nicodemus, Son of Gorion, properly called Bunni, 
 who was a disciple of Jesus, and survived the 
 destruction of Jerusalem, whose family sank 
 from wealth into great poverty (Delitzsch, 
 
 * [So IHengstenberg, and Alford: One of the believers on 
 account of Christ’s miracles, ii.23. Bengel: Lx dis, de quibus 
 c. ti. in fine; sed nonniltl melior multis.—P. Ξ.} 
 
 ἡ Treatises on the section: Knapp, Scripta varti αὐῷ. Τ., p. 
 183 sqq ; Fabricius, Commentat. Gott. 1825; Scholl, in Klai- 
 ber’s Studien V.1, p. 71: Jacobi, Stud. wed Krit. 1835, 1. 
 Hengstenberg, Huurg. Kirchen-Zevlung, 1860, No. 49, [A large 
 number of English tracts on Regeneration (mostly doctrinal 
 and practical) are noticed in Malcom’s Yheological Index 
 (Boston, 1869) pp. 396, 397.—P. 8.] 
 
124 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 (Zeitschr. f. Luth. Theolog. 1854, p. 648). The 
 identity is not proved. Josephus also, Antig. 
 XIV. 3, 2, speaks of a Nicodemus, who was sent 
 as a legate of the Maccabean Aristobulus to 
 Pompey. ‘The apocryphal literature has com- 
 pleted the biography of Nicodemus in a Gospel 
 ascribed to him.* 
 
 The germ of a genuine faith had to contend in 
 Nicodemus with regard for the polite world, 
 thoughts of his station, fear of men, Pharisaic 
 prejudice, but, on a foundation of sincerity, 
 couscientiousness, rectitude, and a higher fidelity 
 even to his office, issues victorious in courageous 
 confession and joyful offerings; and the closing 
 words of the conversation, ver. 21, are plainly 
 enough a prediction of the Lord respecting him, 
 after a reproof, ver. 20, of his stealthy coming in 
 the night as a suspicious sign. Similar charac- 
 ters, though they probably did not all so de- 
 cidedly come out, are described in ch. xii. 42. 
 
 A ruler of the Jews.—Member of the San- 
 hedrin [comp. Luke xxiii. 13; xxiv. 20; Acts 
 xiii. 27], like Joseph of Arimathea, ch. vil. 50. 
 Of the party of the Pharisees. [ἐκ τῶν φαρι- 
 caiwv. This is not mentioned as derogatory. 
 Hengstenberg remarks that the Pharisees were 
 specially hostile to the doctrine of regeneration 
 and resolved religion into a self-made holiness. 
 But the Sadducees were even more opposed to 
 spiritual religion. A Paul could proceed from 
 the earnest Pharisees, but not from the frivolous 
 and skeptical Sadducees.—P. S. 
 
 Ver. 2. By night.+—That this is intended for 
 a mark of weakness, is proved by ver. 20; and 
 even by the particular mention of this circum- 
 stance itself, as well as by the very gradual ap- 
 pearing of his adhesion to Jesus.{ Koppe puts 
 him down as a hypocrite (see Liicke), who came 
 to question the Lerd with evil intent, and who 
 feigned simplicity; Niemeyer, on the contrary, 
 represents his shyness as a true caution. ‘He 
 was an honorable character, rather slow of na- 
 ture,” says Meyer. Yet no doubt something 
 more. 
 to a young, untitled rabbi; a Pharisee, stepping 
 free of the despotic and heresy-scenting spirit of 
 his sect; a Sanhedrist, who soon ventures to op- 
 pose the fanaticism of the whole council; a pro- 
 minent, serene-tempered, mature man of the 
 world, who under the cross of the dead Jesus 
 appears as a disciple, and in a costly burial-gift 
 gives token of his unreserved and joyful devo- 
 tion, and thus evinces that there were given to 
 him and have continued with him, in his frigid 
 school, a noble vigor of spirit. in his legal dig- 
 nity a living yearning, in his high age a youth- 
 ful striving. under all traditional prejudice a 
 large ingenuousness, above all, under the whole 
 
 *(The Lvangeliuom Nicodemi comprises the Acta Pilati and 
 the Descensus Giristi ad inferos. See Tischendorf, Evangelia 
 Apocrypha, Lips. 1853, pp. 203-412, where the whole is given 
 in Greek and Latin.—P. 8.] 
 
 + [Bengel remarks to νυκτός : “ Nunquam non recipit Ciheis- 
 tus wl se venientes.”—P. ἈΝ] 
 
 ffAugustine: Quamvuisad Jesum venerit, tamen quia nocte 
 venil, adhuc de tenebris carnis sue loquitur. Hengstenberg: 
 The night is mentioned as a symbol of the darkness of the 
 mind of Nicodemus (xi. 10; xiii. 30). Better: He came in 
 the dark from fear of public opinion. Yet he came, which is 
 far better than not coming at all. ‘The remark does not ex- 
 clide company. John and other disciples of Christ were pro- 
 bably present at the interview. Ewald conjectures that also 
 Nicodemus had some attendants with him.—P. §.] 
 
 An educated man of age, sitting as pupil, 
 
 system of Pharisaic show a sincere heart, and 
 under all the rust of worldliness the metal of a 
 turn for the faith and devotion of the Christian. 
 Meyer justly observes, against De Wette and 
 others, that the coming of Nicodemus by night 
 does not imply that no disciples were present at 
 the interview; and the directness of the narra- 
 tive, though bearing the Johannean stamp, leads 
 us to supppose that John was a witness. 
 
 Rabbi, we know [oidawev].—First of all, 
 Nicodemus accords to the Lord the dignity of 
 Rabbi, denied to Him by many (ch. vii. 15); and 
 this, considering the importance attached by the 
 scribes to this title, is not without a favorable 
 significance. This ‘we know” implies that he 
 had kindred spirits in his cirele, who acknow- 
 ledged the high office of Jesus.* Yet the word 
 shades off, in a somewhat politic sense, from a 
 Pluralis excellentize into a suggestion of an in- 
 definite prospect of recognition by the whole 
 Sanhedrin.+ It expresses also the self-sufficient 
 scribe-spirit, and unconsciously betrays oyer- 
 valuation of knowledge and under-valuation of 
 faith. 
 
 A teacher come from God.—Acknow- 
 ledgment of an indefinite prophetic character. {— 
 
 For no man can do these miracles.—Ac- 
 knowledgment of a number of accredited, im- 
 portant miraculous signs [ταῦτα τὰ σημεῖα, heece 
 tanta signa], which Jesus had done in Jerusalem, 
 and which, in the judgment of Nicodemus, certi- 
 fied Him to bea new prophet of God. Miracle a 
 test of a prophet, but under qualifications, Deut. 
 Mites vi 20. 
 
 Except God be with him.—The miracle 
 proves the supernatural power which stands by 
 the worker. False miracles might be performed 
 through Satanic. agency, Ex. vii. But the cha- 
 racter and greatness of the miracles of Jesus 
 made it certain to Nicodemus that He wrought 
 them in the power of God. And this involved 
 the further inference that He was accredited by 
 the miracles asa prophet sent from God. The 
 ἔρχεσθαι is significant, ch. i. 6, 15. 
 
 Ver. 8. Verily, verily, I say unto thee.— 
 One of the great cardinal truths of the kingdom 
 of heaven, solemnly introduced. The answer 
 consists of a series of antitheses: (1) The ad- 
 dress of Rabbi is answered by an address with- 
 out Rabbi; (2) the ‘*we know” is met with 
 ‘verily, verily, I say unto thee;” (8) the word: 
 Thou art come from above, and therefore art a 
 teacher (from the kingdom of God), is met by the 
 word: Aman must be even Jorn from above, if he 
 would so much as see the kingdom of God; (4 
 the sign is met by the kingdom of God itself. 
 And this antithesis runs through all: Thou 
 wouldst know that Iam a prophet, but thou still 
 lackest the qualifications for seeing who I am, 
 and seeing in me the personal manifestation of 
 the kingdom of God. 
 
 Various views of the relation of the answer of 
 
 *(Bengel: Ego et mei similes, principes notéus, quam Pha- 
 risei, xii. 42. HMuie plurali respondet pluralis, ver, 7—P. 8.] 
 
 + (Comp. here the note of Alford. Stier thinks that Nico- 
 demus, in using the plural, concealed his own conviction. so 
 as to be alde to draw back again if necessary. Rather far- 
 fetched.—P. 8.] 
 
 + [Lhe word διδάσκαλος seems to imply a cautions incon- 
 sistency. ‘The expected Messiah was a king, and never re- 
 garded “asa mere teacher till the days of modern Socini- 
 anism.” Alford]. 
 
CHAP. III. 1-21. 
 
 125 
 
 Jesus to the address of Nicodemus: (1) Interme- 
 diate talk omitted (Kuinoel and others). (2) 
 Jesus would lead him from the faith of miracles 
 to the faith which morally transforms (Augus- 
 tine, De Wette). (9) Jesus is come not as a 
 teacher, but for the moral transformation of the 
 world (Baumgarten-Crusius). (4) Thou thinkest 
 thou already seest a sign of the kingdom of God; 
 no man can see the kingdom of God, unless he 
 be born anew (Lightfoot, Litcke), (5) Meyer: 
 The address of Nicodemus is interrupted by 
 Christ, and must therefore be completed from 
 thisauswer. Nicodemus intended to ask: What 
 must I do, to enter into the kingdom of the Mes- 
 sinh? To this Christ here gives him the answer. 
 But (a) the hypothesis of interruption is unsuit- 
 able; better, that of hesitation: best, that of po- 
 lite, skilful waiting, as if to say: What more? 
 (ὁ) Nicodemus was as yet hardly so far advanced 
 as to ask what Meyer puts into his mouth. The 
 connection is probably this: Thou thinkest that 
 Tam come from God. But he who would éven 
 see the kingdom of God, must be more than this: 
 he must be born from above; how much greater 
 must be said of the Founder of the kingdom of 
 God. 
 
 Jesus gave him to understand that he had not 
 yet reached the forecourt of true knowledge. 
 At least Christ’s answer confronts the proud con- 
 sciousness of the address with the humbling na- 
 ture of truth. And when He requires the new 
 birth from above as the condition of seeing the 
 kinedom of God, He means, according to the ana- 
 logy of the Jewish designation of proselytes as 
 born again (Jeramoth fol. 62, e/e.), primarily: 
 Except a man come out from the old system, be- 
 come a proselyte, publicly commit himself to a 
 new position. And in birth from above the word 
 demands a great transition. Nicodemus would 
 privately assure Him of the adhesion of a party 
 of the Pharisees, implying the presumption that 
 he would attach himself to the old order of 
 things. Jesus demands of him a proselytism 
 wrought by God, a coming forth from the dark- 
 ness of night and of the old party, if he would 
 have any understanding at all of the kingdom of 
 God which he himself announces. We may still 
 suppose that John relates only the essential, sa- 
 lient words, and omits intervening details; the 
 main progress of thought, however, he has un- 
 doubtedly given, though in the color of his own 
 contemplation. 
 
 Except aman be born from above [’Hav 
 μῇ τις γεννηϑῇ advover|.* Various interpre- 
 tations of ἄνωϑεν: (1) Locally: from heaven (ἐκ 
 Tov οὐρανοῦ); (2) temporally: afresh, from the 
 very beginning (ἐξ ἀρχῆς). Both views are ad- 
 duced by Chrysostom [who himself explains the 
 word by παλιγγενεσίω). In favor of the latter, in 
 the sense of werum, denuo, are the Vulgate [ Au- 
 gustine], Luther [Calvin, Beza], Olshausen, Ne- 
 ander, Tholuck [Alford, Hengstenberg, Godet}. 
 Against it are the verbal criticisms, that ἄνω- 
 Vev, taken temporally, means not again, but from 
 the heginning, and that the rendering again has 
 
 *(Bengel: “Sermo indefinitus, quem Nicodemus tamen 
 recte ad se applicat, comp. ver. 7, vos.’ This passage was 
 already quoted in the middle of the second century by Justin 
 M. Sce text. Note 7. ‘The idea of some modern hyper-cri- 
 tics that the author of the Gospel should have borrowed from 
 ᾿ dustin is simply ridiculous.—P. 8.] 
 
 “ 
 
 probably arisen under the influence of the ex- 
 pressions. of Paul in Rom. xii. 2; Gal. vi. 15; 
 Hph. iv. 28; Col. iii. 10; Tit. iii. 5; and of Pet. 
 in 1 Pet. i. 23. For the docal explanation are 
 Origen and many others, down to Bengel [su- 
 PERNE, unde Iilius hominis descendit], Liicke, and 
 Meyer [also De Wette, Robinson, Baur, Bium- 
 lein, Weizsicker, Owen, Wordsworth]. From 
 above, in the sense of from God, ἐκ Geov. This is 
 further favored by the consideration “that John 
 conceives regeneration not under the aspect of a 
 second birth, but of a divine birth, ch. i. 13; 1 
 John 1295) ii. Os iw. we Ls) Meyer: he 
 ideas of being born from above or of God and be- 
 ing born anew are, however, in substance inter- 
 changeable, and Tholuck’s objections to Liicke, 
 efe. [Krauth’s trs., p. 114], are untenable. 
 
 [Often as the fact of regeneration appears in 
 the N. Τῷ the terms for it are rare, and not near 
 as frequent as the terms μετάνοια and others, which 
 signify the corresponding act of man in turning to 
 God under the regenerating operation of the Holy 
 Spirit. The verb ἄνωϑεν γεννεϑῆναι, to be begotten, 
 or born from above, ἃ. e., from God, which is used 
 twice in this ch. (vers. 6, 7), occurs nowhere 
 else in the N. T. John also uses once 10 be born 
 of water and Spirit (γεννηθῆναι ἐξ ὕδατος καὶ πνεὺ- 
 ματος), ver. 5, and twice do be born of the Spirit 
 (τὸ γεγεννημένον ἐκ τοῦ πνεύματος, Ver. 6, ὁ yey. ἐκ 
 τ. wv., ver. 8, without the water), but the more 
 usual phrase with him is ¢o be begotten, or born of 
 God (γεννηθῆναι ἐκ ϑεοῦ), i. 18; 1 John ii. 19; 
 ili. 9; iv. 7; v. 1, 4, 18. The verb avayevvao- 
 pat, to be begotten, or born again, occurs but once or 
 twice, 1 Pet. i. 23 (ἀναγεγεννημένοι οὐκ ἐκ σπο- 
 pac φϑαρτῆς ἀλλὰ ἀφϑάρτου, διὰ λόγου ζῶντος 
 Veov); 1 Pet. i. ὃ (ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα) ; 
 comp. Jamesi. 18 (ἀπεκύησεν ἡμᾶς λόγῳ ἀλη- 
 ϑείας). The noun ἀναγέννησις, regeneration, is not 
 found at allin the N. T. (although often in the 
 Greek fathers), but the analogous noun παλέγγεν- 
 vecia occurs twice, once in connection with hap- 
 tism, Tit. iii. 5 (ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιίγγενε- 
 σίας καὶ ἀνακαινώσεως πνεύματος ἁγίου), and once 
 ina more comprehensive sense, with reference to 
 the final resurrection and consummation of all 
 things, Matth. xix. 28 (ἐν τῇ παλιγγενεσίᾳ, ὅταν 
 κι τ. Δ.). Paul speaks of a new creature (καινὴ 
 κτίσις) in Christ, 2 Cor. v. 17, and of the new man 
 (καινὸς ἀνϑρωπος), Eph. iv. 24. The Rabbinical 
 theology had a very superficial conception of the 
 new birth and confined it pretty much to the 
 change in the external status of a proselyte to Ju- 
 daism. Hence the comparative ignorance and 
 perplexity of Nicodemus who, being a circum- 
 cised Jew, did not feel the need of such a radical 
 change.—P. 5.1 
 
 The kingdom of God.—The fact that the 
 phrase ‘kingdom of God” occurs only here and 
 in ver. 5, and nowhere else in John (except ch. 
 xviii. 36, the βασιλεία Χριστοῦ, which Meyer has 
 overlooked), not only proves, as Meyer rightly 
 observes, the independent originality of this Gos- 
 pel, but also characterizes John’s view of Chris- 
 tianity. From his point of view John sees not 
 the form of a universal kingdom, but the world 
 transfigured in personal being. Liicke: John 
 seems to have transformed the positive Jewish 
 idea into the more abstract, and to the Greeks 
 more intelligible formula of fellowship (κοινωνία; 
 
126 THE GOSPEL ACCORDING TO JOHN. 
 
 1 John i. 3), the unity of believers with God and 
 Christ. The essential elements of the idea of a 
 
 kingdom, however, come out distine:ly in chap- | 
 
 ters x. and xvii., and are fully developed in the 
 Apocalypse. On the βασιλεία τοῦ ϑεοῦ see Com. 
 on Mitthew iti 2, p 69. [The kingdom of Wod 
 is a deeper and more spiritual conception than 
 the church, which is the earthly training school 
 for the heavenly and everlasting kingdom. We 
 could not with any propriety substitute here: 
 “Except . . . he cannot see the church.”—P. 58. ] 
 
 He cannot see.—Not even see; to say no- 
 thing of entering, being at home therein. Meyer 
 disputes this interpretation; comp. εἰσελϑεῖν, ver. 
 5. That entrance and experience go with the 
 seeing, must of course be understood. 
 
 Ver. 4. How cana man be born when 
 he is old ?—Taken literally, this reply of Nico- 
 demus supposes an absurdity. And so Meyer, 
 after Strauss, would take it. He admits that 
 a Jewish theologian must have been familiar with 
 the Old Testament ideas of circumcision of the 
 heart (Deut. xxx. 6; Jer. iv. 4), and a new heart 
 and spirit (Ezek. xi. 19; xxxvi. 26; Ps. li. 10; 
 Ixxxvi. 11); yet Nicodemus may have been 
 limited in other respects; and now on meet- 
 ing Jesus, become really perplexed. We might 
 rather suppose that the good-humored old 
 man spoke, possibly even wittily, with a dou- 
 ble meaning.* ‘The first sentence may mean 
 either: How can a Jewish Senator, an el- 
 der of the people, become a heathen proselyte? 
 or: How ean a physically old man, undergo 
 new, fundamental, spiritual transformation? 
 The second sentence would then illustrate this 
 impossibility by a physical impossibility: Can 
 he enter the second time into his mother’s womb? 
 The expositor must remember that the Orientals 
 constantly express their thoughts in such simi- 
 litudes. Meyer: ‘The ἄνωϑεν he understood 
 not as δεύτερον, but not at all.” He assuredly did 
 understand it as an equivalent of δεύτερον, for 
 the total antithesis is evidently implied: ἄνω- 
 
 ev γεννηϑῆναι, ἐκ τῆς γῆς γεννηϑῆναι. Then the 
 idea of being born from above involves that of 
 being born anew. 
 A Jew is required to make himself the same as 
 a proselyte (Wetstein, Knapp). (2) Luthardé: 
 The beginning of a new spiritual life is not to be 
 conceived without a new beginning of the natu- 
 ral. (This could not be said by one familiar with 
 the Old Testament). (3) The demand is as un- 
 reasonable as that one should enter a second 
 time into his mother’s womb, eée. (Schweizer, 
 Tholuck). (4) No one can turn in mature age 
 into a different spiritual state (Schleiermacher, 
 Baumgarten-Crusius). Besides the two anti- 
 theses here quoted—an old man required to make 
 a new spiritual beginning, a Jewish elder to be- 
 come a proselyte—the expression contains also 
 the intimation that an old, matured stage of the 
 Jewish spirit could not pass into a new and dif- 
 ferent youthful life. But we still suppose that 
 Nicodemus employs the sensuous expression in 
 innocent good-naiure, to bring out vividly, with 
 
 * (Godet finds in the words of Nicodemus no absurdity, but 
 a good-natured irony. une bonhomie un peu tronique. This 
 hardly suits the seriousness of the occasion. Nicodemus 
 speaks comparatively. A moral new birth in an old man 
 seems to him as impossible as a second natural birth.—P. 8] 
 
 Various interpretations. (1) | 
 
 ———— 
 
 rabbinic art, the impossibility of the requirement 
 of Jesus. 
 
 Ver. 5. Born of water and Spirit [y ev» » 
 ϑῇ ἐξ ὕδατος καὶ πνεύματο ς].---ο next 
 answer of Jesus has three noticeable features: 
 (1) Theimperturbable confidence expressed in the 
 repetition; (2) The advance of the thought; the 
 explanation of the birth from above as a being 
 born of water and Spirit; (3) The entering into 
 the kingdom of God, instead of seeing it. Where- 
 upon further explanations follow, vers. 6,7, and8. 
 
 [ Before giving the various interpretations, we 
 shall briefly state our own view on this impor- 
 tant and difficult passage. The key to it is fur- 
 nished by the declaration of the Baptist that he 
 baptized only with waler, but Christ would bap- 
 tize with the Holy Ghost, John i. 33 (βαπτίζειν 
 ἐν ὕδατι---τὸ πνεῦμα); Matth. iii. 11, and by the 
 passage of Paul where he connects Christian bap- 
 tism, as ‘‘ the bath of regeneration” (λουτρὸν πα- 
 Atyyeveciac) with ‘the renewal of the Holy 
 Ghost” (ἀνακαίνωσις πνεύματος ἁγίου), and yet dis- 
 tinguishes both, Tit. iii. 5. Comp. also Epa. vi. 
 26 (καϑαρίσας τῷ λουτρῷ τοῦ ὕδατος) ; 1 John y. 6 
 (‘* that came by water and blood,” after which 
 δὰ, B. insert καὶ πνεύματος, “ not by water only, 
 but by water and biood’’); ver. 8 (‘‘three that 
 bear witness on earth, the Spirit, and the water, 
 and the blood”). The term ὕδωρ then is closely 
 related to, and yet clearly distinguished from, 
 πνεῦμα, and in such connection always refers to 
 baptismal water. It is water in its well known 
 symbolic significance, as representing purifica- 
 tion from sin by the cleansing blood of atone- 
 ment. So water appears often already in the 
 O. T., especially in Messianic passages. Ps. li. 
 2: “Wash me thoroughly from mine iniquity, 
 and cleanse me from my sin.” Isa. lii. 15: “So 
 shall He sprinkle many nations.” Hzek. xxxvi. 
 20: ‘Then will I sprinkle clean water upon you, 
 and ye shall be clean;”? to which is added, ver. 
 26, the promise of a new spirit and a new heart. 
 Zech. xiii. 1: ‘*In that day there shall be ἃ foun- 
 dam opened in the house of David and to the in- 
 habitants of Jerusalem for sin and for unclean- 
 ness;” comp. xii. 10, where the outpouring of 
 the Spirit of grace is promised at the coming of 
 the Messiah. Nicodemus, though ignorant of 
 Christian baptism, which did not appear till the 
 day of Pentecost, was familiar with these pas- 
 sages, with Jewish lustrations, with the baptism 
 of John unto repentance, probably also with the 
 baptism of the disciples of Jesus (mentioned soon 
 afterwards, John iii. 22; iv. 2), and the baptism 
 of proselytes which Jewish tradition traces back 
 to remote antiquity. The idea which underlies 
 all these baptisms is essentially the same. We 
 would therefore not confine ὕδωρ to any particu- 
 lar form of baptism, but (with Lange, see below, 
 No. 5) extend it to all preparatory lustrations; 
 nor would we refer it directly to the sacrament 
 as an external act or rite, but (with Olshausen) 
 to the idea rather of which the cleansing with 
 water is the symbolic expression; just as in ch. 
 vi. we have an exposition of the general wea of 
 the holy communion before the sacrament was in- 
 stituted in which it comes to its full embodiment. 
 The idea underlying all forms of baptism, is the 
 forgiveness of sins on condition of repentance. 
 This is the negative part of regeneration, while 
 
 * 
 
 ὩΣ δ ee ee ee eee ee ὦ, θὰ 
 
j CHAP. III. 1-21. 
 
 the new life communicated by the Holy Spirit is 
 the positive part, or regeneration proper. So 
 Peter in his* pentecostal sermon represents the 
 matter when he calls upon his hearers: ‘* Re- 
 pent and be baptized in the name of Jesus Christ 
 for the remission of sins, and ye shall receive the 
 gift of the Holy Ghost” (Acts ii. 88). The chief 
 matter is, of course, the positive part, the gift of 
 the Holy Spirit, who is the efficient cause, the 
 creative and vivifying agent of regeneration, and 
 who alone can make the word and the sacrament 
 effective. Hence the Spirit alone is mentioned 
 vers. 6 and 8. The omission of water here is as 
 significant, as the omission of baptism in the ne- 
 gative clause of Mark xvi. 16, where the condi- 
 tion of salvation and the reason of damnation are 
 laid down. ‘This is a sufficient hint that the ne- 
 cessity of water baptism to salvation is not ab- 
 solute, but relative only. The penitent thief 
 passed into Paradise without water baptism. 
 Cornelius was regenerated before he was bap- 
 tized, aud many martyrs in the early ages died 
 for Christ before they had a chance to receive 
 the sacrament. It is possible to have the sub- 
 stance without the form, the baptism ὁ Spi- 
 rit, without the baptism of water;jas it is quite 
 common, on the other hand, to be baptized witlr 
 water and have the Christian name without the 
 Christian spirit and life. The Apostles them- 
 selves (except Paul) never received Christian 
 baptism, for Christ Himself who alone could have 
 administered it to them, did not baptize (iv. 2). 
 In their case the pentecostal effusion of the 
 Spirit was sufficient. We are bound to God’s 
 appointed means of grace, but God is free, and 
 the Spirit ‘*bloweth where it listeth.’”—P. 8.] 
 
 Different interpretations of water. 
 
 (1) The water signifies [Christian] baptism 
 (fathers, and older Lutheran divines, Meyer,* 
 Tholuck, De Wette).¢ Baptism is λουτρόν παλιγ- 
 yeveciag as the means of cleansing, Tit. iii. 5; 
 T Pet. ii. 21; Eph. v. 26; Heb. x. 22; i John 
 yv. 6, 8. With baptism the gift of the Holy Ghost 
 is joined, Acts ii. 38. Tholuck: ‘The water is 
 (ch. vii. 89) the symbol of the communication of 
 the Spirit.”. Yet probably in another sense. 
 Calvin’s objection: The words would then have 
 been unintelligible, because the baptism of Christ 
 had not yet begun.{ Strauss: This very thing 
 
 * (Meyer: Baptism is meant as the causa medians, the Holy 
 Spirit as the causa efficiens of regeneration. He thinks that 
 no other but Christian baptism can be meant because it is 
 connected with the Holy Spirit.—P. 8. 
 
 7 [So also Hengstenberg, Godet, Webster and Wilkinson, A. 
 Barnes, Owen (who explains: except ye recewe the rite of 
 Christian baptism). WWooker, as quoted by Wordsworth, re- 
 marks: “Of ail ancient writers there is not one to be named 
 who ever expounded the text otherwise than as implying ex- 
 ternal baptism.” Wordsworth, who follows the fathers into 
 all-their allegorical fancies, has a curious note here to show 
 what an important part water occupies in the Gospel of John. 
 Christ just came from the water, Christ turned water into 
 wine, Christ presents Himself as the water of life (ch. iv.), 
 Christ does nothing without water, efe.—P. 8.] 
 
 $[True; but Nicodemus understood from the lustrations of 
 the Ὁ. T. and the public baptism of John, the general idea of 
 baptismal purification which culminated in Christian bap- 
 tism ; and besides Christ spoke not only to Nicodemus, but 
 through him to all men and all ages. J.C. Ryle (of the 
 evang. party of the Church of England), in his Expository 
 Thoughts on John, urges six arguments against the usual in- 
 terpretation, especially because the reference of water to bap- 
 tism would imply the regenerate state of all the baptized and 
 the absolute necessity of baptism for salvation. But this is 
 reasoning from dogmatical inferences which are not justified 
 either by the context or the analogy of Scripture. Christ 
 
 127 
 
 proves a later insertion fa pre 
 the Evangelist. 
 
 (2) The older Reformed divines (except Beza, 
 Aretius), also Arminians, Socinians: ὕδωρ is a 
 Jigurative term for the purifying power of the Spirit ; 
 therefore ἕν dca dvviv.* 
 
 (3) Piscator, Grotius, Episcopius, Neander, 
 Baumgarten-Crusius: the baptism of John.+ 
 
 (4) Schweizer: the proselyie baptism, with: 
 not only, but also—to be supplied. f 
 
 (5) Baptism in the comprehensive sense as a 
 theocratic historical lustration in its various 
 phases according to the degree of the develop- 
 ment of the kingdom of God. Thus the flood 
 even is represented as a prototype of Christian 
 baptism [1 Pet. 1ii, 20, 21]. Liicke alone brings 
 
 teptic fiction] of 
 
 clearly demands, besides baptism, the new birth of the Spirit, 
 and lays the main stress on this (vers. 6,8), as He does on 
 faith, Mark xvi. 16, as the indispensable condition to salva- 
 tion. see below.—P.8.] 
 
 * (Calvin: Of water, which is the purifying Spirit, so that 
 water and Spirit mean the same thing, as spirit and fire, 
 Matth. iii. 11. Coccejus: Gratia Det, sordes et vitia abluens. 
 Lampe: Obedientia Curisti. Grotius: Spiritus aqueus, τ, e., 
 aque instar emenduns. Butin view of the facts that John 
 baptized, that Christ Himself way baptized. that His disci- 
 ples (iv. 2) baptized in His name, it seems impossible to dis- 
 connect watery from baptism. Calvin’s interpretation arose 
 from doctrinal opposition to the R. Catholic over-valuation 
 of the sacrament, which must be guarded against in another 
 way. Godet, of the Reformed Church of Switzerland, cor- 
 rectly remarks (1. 408): ‘‘ Ll est tmpussible de ne pus prendre 
 le mot eau dans son sens naturel et de ne pas Vappliquer au 
 baptéme.’—P. 8. 
 
 ἡ [This view is also held by Bengel, Hofmann, and Dean 
 Alford; yet by the latter so as to allow for a wider applica- 
 tion to Christian baptism, which certainly should not be ex- 
 cluded. After showing that ὕδωρ must mean baptismal 
 water, Alford goes on to say: “This being then recognized, 
 to what does ὕδωρ refer? At that time, two kinds of bap- 
 tism were known: that of the proselytes by which they were 
 received into Judaism,—and that of John, by which, as a pre- 
 paratory rite, symbolizing repentance, the people were made 
 ready for Him who was to baptize them with the Holy Ghost. 
 But both these were significant of one and the same truth ; 
 that namely of the entire cleansing of the man for the new 
 and spiritual life on which he was to enter, symbolized by 
 water cleansing the outward person. Both were appointed 
 means,—the one by the Jewish Church,—the otier, stamping 
 that first with approval, by God Himself—towards their re- 
 spective ends. John himself declared bis baptism te be in- 
 complete,—it was only with wuier; cre was coming, who 
 should baptize with the Holy Ghost. That declarznon of nis 
 is the key to the understanding of this verse. i τὸς Com- 
 plete, with water and the Spirit, is tae aamissien into the 
 kingdom of tod. ‘Those who have received tke calward sign 
 and the spiritual grace, have entered into that kingdom. And 
 this entrance was fully ministered to the discip wien the 
 Spirit descended on them on the day ct Pentecost. fo that, 
 
 as spoken to Nicodemns, these words ¥ ferred hini to the bap- 
 tism of John, which probably (see Luke vii. 3)) he had 
 
 rn 
 
 slighted. But they were not only spoken to bim. words 
 of our Lord have in them life and meaning for aii 
 Church: and more especially these opening dec 
 His ministry. He here unites together the two e:cments of 
 a complete Baptisa which were sundered in the words cf the 
 Baptist, ch. i.33—in which united form He afterwards ““‘atth. 
 Xxviii. 19, 20; Mark xvi. 16) ordained it as a sacrament of 
 His Church. Were He speaks of spiritual Baptism, as in ch. 
 vi. of spiritual Communion, and in both places in couuection 
 with the outward conditions and media of these s cunts. 
 It is observable that here, as ordinarily (with a al ex- 
 ception, Acts x. 44 ff.), the outward sign comes first, and then 
 the spiritnal grace, vouchsat-d in and by means cf 22 winere 
 duly re:eived.” The objection to areference of vdwp to Joun’s 
 baptism is, that Christ after manifesting Himself as the Mes- 
 sieh could not well have made the baptism of His forerunner 
 a condition of admission to His kingdom. 1n this cuz de 
 would have said at least οὐκ ἐξ ὕδατος μόνον, ἀλλὰ nul, 
 not only of water, but also and chiefly of the Spirit.—P. 5.] 
 
 1 [This is entirely inapplicable to Nicodemus, who was a 
 Jew in full communion. Besides it is not quite cer*ain, al- 
 though probable, that the Jewish proselyte baptism ex: ted 
 before Christ. Comp. Schneckenburger, Ueber das Aster der 
 jitd. Proselytentanfe und deren Zusammenhang mit dex jp 
 hanneischen und christiuchen Ritus, and Ueravgs Encucl, 
 vol. XIL., p. 245.—P. 8.] 
 
198 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 forward the universal idea of baptism in its sym- 
 bolical import. ‘Water is here, as in the bap- 
 tism of John, the symbol of purification, of μετά- 
 vows, of the essential but negative beginning of 
 the being born of God.” It is only to be ob- 
 served, first, that a merely negative beginning 
 is inconceivable; and secondly, that the μετάνοια 
 in question is one which completes itself by en- 
 trance into a new, higher tellowship by means 
 of the corresponding lustration. And this lus- 
 tration, of course, was not yet before Nicodemus 
 in the Christian form, but only in the form of 
 the baptism of John. The word refers, there- 
 fore, primarily to the baptism of John. But to 
 this, as the lustralion of its time. The word found 
 its fulfilment in the Christian baptism, which ac- 
 tually asserts its character as a dividing lustra- 
 tion between the old worllandthe new. The pas- 
 sage is therefore to be explained from the words 
 of John: “1 baptize with water, elc.;” except 
 that Christ makes of the antithesis a synthesis. 
 Concretely: One must become a divinely begot- 
 ten proselyte, through the medium of disciple- 
 ship under John and discipleship under Christ. 
 It cannot be objected, that John’s office is only 
 temporary (against Meyer). As the transition 
 is through the Old Testament into the New, so it 
 is also through the person who closes the Old 
 Testament to him who opens the New, to Christ. 
 One must first become historically a Christian, re- 
 ceiving the lustration of Christian discipline; then, 
 spiritually a Christian. Asthe condition of salva- 
 tion, the two things are a concrete unit; the first 
 not without the second, the second not without the 
 first; yet the second, the baptism of the Spirit, the 
 chief and decisive thing according to ver. 6. 
 
 Of water and Spirit.—The relation of the 
 two.—Olshausen: The water denotes the soul pu- 
 rified in simple repentance, as the feminine prin- 
 ciple, the Spirit, the masculine. (Is this a rem- 
 nant of theosophy?)* Meyer: The passage shows 
 the necessity of baptism to participation in the 
 kingdom of the Messiah, but only to those passing 
 over to Christianity, not to Christian children (for 
 which he quotes, without warrant, 1 Cor. vii. 14). 
 Tholuck: According to the Lutheran doctrine 
 the communication of the Spirit is not absolute, 
 but only ordinarie dependent on baptism. The 
 éx, according to the Lutheran doctrine, denotes 
 the causa materialis, according to Museus, i- 
 strumentalis. Tholuck himself proposes a mid- 
 dle view, making é« denote the visible source, 
 the operating cause. This, however, is not a 
 middle view, but a still stronger form of the 
 causa materialis. Unquestionably the é« with 
 water denotes the historical means, with Spirvt, 
 the vital. —The water is the predominantly nega- 
 tive medium of the birth, the Spirit, the pre- 
 dominantly positive. In general, the birth from 
 water might be intelligible to the Israelite from 
 his usual lustrations, and particularly from the 
 promises in Is. i. 16: Mal. iii. 8; Jer. xxxiii. 
 8; Ezek. xxxvi. 25; and the birth from the 
 Spirit, from circumcision, and such promises as 
 Ezek. xxxvi. 26; Joel ii. 28; Zech. xii. 10. 
 
 * (Olshausen refers for illustration to the brooding of the 
 Spirit of God over the waters of the deep in the first creation, 
 which in a certain sense is repeated in every new birth; 
 hence the regenerate is called a new creature, 2 Cor. y. 17. 
 —P. 8. 
 
 He cannot enter.—Liicke: In the nature of 
 the case εἰσελὺ εἴν must be the same as ideiv; that 
 is, have a share in the presence of the kingdom 
 of God. [Soalso Meyer]. Still ἐδεῖν denotes this 
 rather in the aspect of perceiving as an object, 
 εἰσελϑεῖν, of entering into it. And this makes 
 the expresxion a further development of the idea 
 of the participation, corresponding to the further 
 definition of the being born from above, as a be- 
 ing born of water and of the Spirit. 
 
 [It is from this expression mainly (οὐ δύνατα: 
 εἰσελϑεῖν. ele.), that the fathers inferred the doc- 
 trine of the absolute necessity of baptism for sal- 
 vation, which is still taught in the symbols of the 
 Greek, Roman, and Lutheran churches. Clement 
 of Alexandria assumed that even the saints of the 
 O. =. were baptized in hades before they could 
 pass into heaven, and Augustine went so far as 
 to exclude all unbaptized infants who die in in- 
 fancy from heaven,—an inference against which 
 all our nobler feelings instinctively rebel. Bap- 
 tism no doubt is the ordinary and regular way 
 to Christ’s church, as circumcision was to the 
 Jewish church. But on the other hand it has 
 always been maintained by judicious divines in 
 all churches, that it is not the want, but the con- 
 tempt of the sacrament that condemns (non defee- 
 ‘us. or privatio, sed contemptus sacramenti damnat), 
 and that under certain conditions the baptism 
 of desire (baplismus jlaminis), and the baptism of 
 blood in martyrdom (baptismus sanguinis), may be 
 a fall equivalent of baptism proper (dbaptismus 
 jfluminis). The omission of water in vers. 6 and 8, 
 implies that the Holy Spirit may produce rege- 
 neration without baptism, as He undoubtedly did 
 under the Jewish dispensation and in the case of 
 Cornelius; while on the other hand the example 
 of Simon Magus proves that baptism may take 
 place without being accompanied by spiritual 
 regeneration. The necessity of regeneration and 
 fnith to salvation is absolute, the necessity of 
 baptism, or any thing else, is merely relative. 
 Only unbelief, 7. e., the rejection of the gospel, 
 with or without baptism, condemns. This is 
 clearly taught, Mark xvi. 16: ὁ δὲ ἀπιστήσας 
 (without the addition καὶ μὴ βαπτισϑεὶς) κατακρι- 
 ὑϑήσεται. Comp. my remarks on p. 127.—P. 5. 
 
 Ver. 6. That which is born of the flesh. 
 —The σάρξ here is the designation of human na- 
 ture inits sinful tendency, antithetic to spirit. 
 Generally John uses σάρξ for human nature as a 
 whole. He now, at the outset, views human na- 
 ture as sinful σάρξ in contrast with the Spirit 
 (ch. 1. 13, and here). But that he can conceive 
 it also as regenerate σάρξ, appears from ch. i. 14, 
 and vi. 51 sqq. From this alone it follows, that 
 he must have an idea of an original pure σάρξ ; 
 and this is evident also from ch. xvii. 2. Lépé, 
 absolutely, therefore, is not ‘*the material na- 
 ture of man, ethically determined by sinful incli- 
 nation of which it is the seat, with the principle 
 of the sensuous life of the ψυχή (Meyer). 
 Zapf is here, as in ch. i. 18, the whole human 
 nature, body, soul, and spirit, but under per- 
 verse dominion of the σάρξ in the narrower sense. 
 in contrast with the ruling of the human spirit 
 by the Spirit of God. The neuter stands for 
 the personal, to make the expression as general 
 as possible (Winer, p. 160). There is thus the 
 same antithesis ag inch. i. 13. All men are 
 
CHAP. III. 1-21. 
 
 129 
 
 flesh, in so far as they have proceeded from the 
 natural, carnal generation, stand opposed to the 
 kingdom of God, and need the birth from the 
 Spirit. What, therefore, is born of the flesh is 
 flesh, and would be flesh again, though a man 
 could be born the second time of his mother. 
 Besser says: ‘*Not something in us is carnal, 
 but everything”? (see Flacius. ) 
 
 That which is born of the Spirit.—The 
 water in ver. 5 is omitted as less decisive, but is 
 implied, especially in so far as the office of the 
 water is to abnegate that which is sinful in the 
 birth from the σάρξ in order to mediate the birth 
 from the Spirit. The passage relates not only 
 to a proceeding of the moral nature and life from 
 the Spirit of God (Meyer), but to a transforraa- 
 tion of the whole person himself by the opera- 
 tions of the Spirit.—Is spirit. That is: Is de- 
 termined in its whole nature by the Spirit as its 
 principle, growing towards entire spiritualiza- 
 tion, as that which is born of the flesh is deter- 
 mined by the flesh as its principle, and in its 
 abnormal development sinks into carnality, Rom. 
 viii. 5. Evidently the whole sentence applies to the 
 whole human race (not, as Kuinoel holds, to the 
 Jews alone), and expresses: (1) The contrast be- 
 tween the old man and Christ as the Son of Man; 
 (2) The contrast between the unregenerate and 
 the regenerate (see Rom. v.). Meyer: ‘In the 
 conclusions respectively, the substantives σάρξ and 
 πνεῦμα stand significantly and strongly [comp. 
 1 John iv. 8] tor the adjectives σαρκικός and 
 πνευματικός, and are to be taken qualitatively.” 
 
 Ver. 7 Marvel not.—The expression of 
 Jesus reflects the astonishment of the aged 
 hearer. His confusion seems to pass into waiting 
 admiration. Christ then shows him why he 
 should not wonder, by illustrating the spiritual 
 mystery by a mystery of nature. With great 
 force He here brings out the word: YE musvt, ete. 
 Bengel: Te et cos, quorum nomine locutus es. 
 
 Ver. 8. The wind bloweth where it 
 listeth.—The comparison of the one πνεῦμα with 
 the other, as wellas the verb πνεῖ, sitisfies us 
 that the subject here is the wind, not the Spirit, 
 as Origen and Augustine took the word. Not 
 alone the double sense of the word (πνεῦμα, 4), 
 
 but the symbolical import of the wind also occa- 
 sions the illustration of the spiritual case by the 
 natural analogy. With John, concrete, graphic 
 circumstances always reflect themselves in high 
 thoughts; and thus we may suppose the figure 
 here to have been furnished by a storm or roaring 
 wind inthe night. Now first comes the ques- 
 tion: What does the figure say? Then: What 
 does itmean? The wind in its blowing, the air 
 in its motion, isa type of the Spirit, because it is 
 in fact the element of the unity and union of the 
 diversitiesofthe earth. It bloweth where it listeth. 
 The personification of the wind is suggested by its 
 unconfined, apparently free motion, as unaccount- 
 able as original, personal will. Where? Meyer 
 presents an example of ποῦ with a verb of mo- 
 tion; but here the where is emphatic, the place 
 where the wind whistles and roars in its strength. 
 
 [There are three points of comparison between 
 the wind and the Spirit in the work of regenera- 
 tion: 1) the freedom and independence: ὅπου 
 ϑέλει πνεῖ; 2) the irresistible effect: τὴν φωνὴν 
 αὐτοῦ ἀκούεις; 8) the incomprehensibility: οὐκ 
 
 " 
 
 οἶδας. both as to origin {(πόϑεν) and termination 
 (ποῦ ὑπάγει). ‘To these might be added a fourth 
 analogy, which, however, is not stated in the 
 text, wz., the different degrees of power; the 
 Holy Spirit acts now like the gentle breeze upon 
 minds as tenderly constituted as John, Melanch- 
 thon, Zinzendorf, now like a sweeping storm or 
 whirlwind upon characters as strong as Paul, 
 Luther, Calvin, Knox. Hence the presumption 
 and folly to make our own experience the measure 
 and rule for all others. Weshould rather adore 
 the wisdom and goodness of God in the variety 
 of His operation.—P. 8. 
 
 And thou hearest the sound thereof, 
 but canst not tell.—Though perfectly mani- 
 fest, the deepest mystery. And first in reference 
 to the wHence. Even if the general conditions 
 of its origin be known, as they were only in part 
 to the ancients (locality, season, heat, e/c.), yet 
 the particular actual conditions, and the precise 
 origin of a given current, are not known. No 
 more the end of the current, its particular actual 
 effects. So with the Spirit, both as to its origih 
 and its effects, in the matter of regeneration. 
 The origin of the rustling wind of the new life- 
 word of Christ, which stirs him, Nicodemus does 
 not know. The wind comes down mysteriously 
 through the Ola Testament with ever increasing 
 strength. Nicodemus has marked many things 
 in the Old Testament, but not the rising motion 
 of the Spirit. Still less knows he whither this 
 mighty Spirit-current leads, out over Israel into 
 the Gentile world, and out over the earth into the 
 eternalheaven. Yet the Lord immediately gives 
 to the figure a definite application. In whatever 
 soul the Spirit of regeneration would act, there 
 he is present all at once in his untramimelled 
 power. The beginnings are a mystery. So the 
 issues in the eternal life. This, too, Nicodemus 
 did not yet know;. bow the Spirit had seized him, 
 and whither it would go with him, 1 Cor. xv. 28. 
 How some of the older theologians used this pas- 
 sage for the doctrine of gratia trresistibilis, while 
 others denied this use of it, and how Calvin inter- 
 preted it, not for his system, but only as present- 
 ing the incomprehensible and mysterious in the 
 work of the Spirit, see in Tholuck. The words 
 concerning the wind and regeneration would evi- 
 dently say: Regeneration is a thing which, both 
 as to its origin and its goal, is a mystery of faith, 
 but in its manifestation, especially under the 
 preaching of the Gospel and under awakening mi- 
 racles, isa mighty, unmistakable life. Faith as 
 life is plain: life as faithisa mystery. The wind 
 a type of divine operation; Xenophi Memorab., 4, 
 8, 14. Comp. Ps. exxxy. 7; Eccles. xi. ὃ. 
 
 Sois every one.—Popular phrase for: So 
 is it with every one. 
 
 Ver. 9. How can these things be?— 
 Luther: ‘‘Nicodemus becomes more foolish and 
 gets no idea of the parable.”’ Stier: “He now 
 really asks, instead of contradicting.” If the 
 question be interpreted from the advance of the 
 discourse of Jesus, it says far more, and the πῶς 
 is not hesitantis, as Grotius takes it. Nicodemus 
 asks now with the wish that such a regeneration 
 may be possible by a power which makes water 
 and Spirit operative. Though the wind so mys- 
 teriously comes and goes, it yet has its sufficient 
 cause; where lies the sufficient cause for the 
 
130 
 
 mysterious regeneration of water and the Spirit? 
 The δύναται having been already treated, the 
 emphasis now is not on it, but on πῶς. 
 
 Ver. 10. Master of Israel, and knowest 
 
 not these things?—Not now a rebuke for | 
 
 want of faith in the power of the divine Spirit 
 (Tholuck), but a reminder that he, as Master of 
 Israel, ought to know the ground for the out- 
 pouring of the Spirit, to wit, the doctrine of 
 Christ the Son of God, and His sufferings and 
 His redeeming work.—Master of Israel. Ac- 
 cording to Scholl (see Liicke, 1. p. 527) three 
 men stood at the head of the Sanhedrin: The 
 
 president (ww), who was called, by eminence, 
 the public éeacher of the law; the vice-president, 
 or pater domus judicii, sive Synedrit (7 VA IN) ; 
 and the wise man (DIN), sitting on the left of the 
 
 president. Now Nicodemus could hardly have 
 been the president of the Sanhedrin; but he 
 might have been ‘the wise man.” Yet, as Liicke 
 remarks, this last office is doubtful, and the ideas 
 of wise man, teacher, efc., do not coincide. Liicke, 
 after Erasmus: ‘‘Jile doctor, cujus tam celebris est 
 opinio.”” Nicodemus took the lead of those who 
 desired to know concerning Jesus; so far he was 
 the teacher of Israel. He wished to know what 
 he was, and did not know that he was the Mes- 
 siah, or what the Messiah was, as the basis of 
 the sending of the Spirit and of regeneration. 
 This he might know from Is. xi. and Ixi. 
 
 Ver. 11. Verily, verily, We speak that 
 which we know.—The introduction of another 
 cardinal truth of the doctrine of Christ the Son 
 of God, His sufferings and His work. An intima- 
 tion that it is He himself, without the declaration 
 that it is He. That wedo know. The personal 
 certitude of Christ meeting the ignorance of 
 Nicodemus. A plural of personal dignity, veiled 
 in the plural of the new Christian community. 
 The plural, therefore, does not mean simply: (1) 
 Christ and John the Baptist (Knapp, Luthardt); 
 (2) Christ and the prophets (Luther, [Calvin], 
 Tholuck); (3) Christ and God (Chrysostom, and 
 others);* (4) Christ and the Holy Ghost (Bengel) ; 
 (5) Men (Baumgarten-Crusius): (6) The uni- 
 versal Christian consciousness (Hilgenfeld): (7) 
 Jesus alone (Meyer).+ ‘*Wespeak that which we 
 know,” has reference to the consciousness of 
 Christ alone. ‘Testify that which we have seen,” 
 relates to Christ and his associates, the Baptist 
 and the disciples, who recognized in him the 
 glory of the Son of God, [Hengstenberg and Go- 
 det include the disciples in both plurals. 
 makes some good remarks here (I. p. 420), and 
 says that the plural gives to the passage a festive 
 rhythmical character in the consciousness of 
 standing no more alone. It reminds one of 
 
 Godet | 
 
 | Israel. 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 And ye receive not our witness.—The 
 Sanhedrin had not admitted the testimony of 
 
 | John or the manifestation of Christ; Nicodemus 
 
 himself acknowledged only the prophet in Him, 
 and had objected to the doctrine of regeneration. 
 
 Ver. 12. If I have told you earthly (hu- 
 man) things.— Eviyera, in antithesis with 
 ἐπουράνια. According to the context, the Lord 
 evidently means by ἐπίγεια the doctrine of re- 
 generation and its conditions, as He afterwards 
 means by ἐπουράνια the doctrine of the Son of 
 God, the suffering Christ, the redemption of the 
 world. But why these terms? By ἐπίγεια we 
 
 | understand the truths and facts already having 
 
 place on earth (ἐπίγειον, that which is found on 
 earth),* by ἐπουράνια (ἐπουράνιον, that which is 
 found in heaven),}+ new heavenly revelations and 
 things. The doctrines of regeneration, of bap- 
 tism, of the outpouring of the Holy Ghost, were 
 more distinctly expressed in the Old Testament 
 than the doctrine of their cause, the Son of God, 
 etc.; they were in some sense already at home in 
 For though the ἐπουράνια, before God 
 and in idea, form the priws, and are the basis of 
 the éxiyera, yet here, as everywhere, the posterius 
 comes to view before the priws in its whole, es- 
 sential glory. It should be noticed ‘that further 
 on γῇ and οὐρανός come in the same sort of anti- 
 thesis. Ina theological point of view the ἐπέ- 
 yea might be compared with anthropological 
 truths, the ἐπουράνια with the strictly theological, 
 Christological, and soteriological. 
 
 Various interpretations. 
 
 (1) Luther, Beza, Grotius: The ἐπίγεια, are 
 the preceding figurative expressions; therefore 
 the ἐπουράνια, what they mean. 
 
 (2) Liicke: ἐπίγεια, synonymous with τὰ ἐν 
 χερσίν, as in Wisd. ix. 16;{ tangible things, ly- 
 ing near to men, at hand [easily understood]; 
 those ἐν οὐρανοῖς, unsearchable, remote from 
 meng (Tholuck: the divine counsels). " 
 
 (3) De Wette, Baumgarten-Crusius: Moral 
 things, in which the man has a receptive acti- 
 vity, and heavenly things, in which he bears 
 himself with receptive faith. || 
 
 (4) Meyer, somewhat more uncertainly: What 
 Jesus had hitherto presented, among other things 
 the doctrine of regeneration, in distinction from 
 
 | what He would present in future, heavenly mys- 
 
 terics.] 
 
 *(Comp. 1 Cor. xv. 40; 2 Cor. v. 1; Phil. ii. 10; iii. 19; 
 
 | James iii. 15; Sap. ix. 16.—P. S.] 
 
 + [Comp. Matth. xviii. 35; 1 Cor. xv. 40,48; Eph.i.3; Phil. 
 ii. 10, ete.—P.&. 
 
 ¢[Astrikivg parallel: καὶ μόλις εἰκάζομεν τὰ ἐπὶ τῆς γῆς 
 καὶ τὰ ἐν χερσὶν εὑρίσκομεν μετὰ πόνου, τὰ δὲ ἐν οὐρανοῖς τίς 
 ἐξιχνίασε. But in this passage the earthly things belong to 
 the order of nature, while in our passage the Lord distin- 
 
 | guishes between earthly things and heavenly things in the 
 | sphere of religion and revelation.—P. 8.] 
 
 Matth. xi. 25, where our Lord thanks His Father | 
 
 that He had revealed the mysteries of the king- 
 
 Ὁ be hi are hid from the wise | 
 dom to babes, while they Ae | ciel quil faudra croire uniquement sur ma parole.—P.5.]} 
 
 and prudent.—P. 5.7 Meyer refers ἑωράκαμεν 
 to Christ’s having seen with God in his pra- 
 existence. But here the pre-existence and the 
 life of Christ form a concrete unit. 
 
 * (Stier: The three Persons in the Holy Trinity. But ἑω- 
 ράκαμεν suits neither God the Father nor the Holy Spirit. 
 = Piss] 
 
 +([Liicke, De Wette. So also Alford, but in a proverbial ra- 
 ther than rhetorical sense.—P. 8.] 
 
 2 [So also Reuss, Mist. de la théol. chret.. t. IL., p. 427. But 
 ἐπουράνια never has this meaning.—-P. 8.] 
 
 | [Similarly Godet: des choses dont vous pouvier constater 
 en vous-meémes la realité, and on the other hand les secrets du 
 
 4 | Regeneration, says Meyer (5th ed. p. 162), though origi- 
 nating in heaven, takes place on earth and so far belongs to 
 the category of the ἐπίγεια. He includes in this, however, 
 all that Jesus had hitherto told the Jews (εἶπον ὑμῖν), as dis- 
 tinct from the ἐπουράνια, 7. 6.. the Messianic mysteries and 
 divine counsels in regard to the redemption of the world. 
 Hengstenberg essentially agrees with Meyer (I. 197). Alford 
 takes the earthly and the heavenly things to mean the 
 sume mysteries but viewed under two aspects, either as oc- 
 curring on earth and among men, or as having their origin 
 in the divine counsels.—P. 8.] 
 
CHAP. III. 1-21. 
 
 (5) Lampe, more clearly: The earthly things, 
 that which had hitherto been presented, because 
 (a) the work of grace is wrought upon earth; 
 (6) Israel had been already instructed concerning 
 it under the economy of the law. The heavenly 
 things. the new things which were to be presented 
 concerning the heavenly origin of that work and 
 the nature of the divine decree, eéc., asdark things, 
 and for the most part remaining yet unknown. 
 
 How will ye believe, eic.—Expressing ap- 
 prehension of finding Nicodemus still more obtuse 
 to what he had yet tosay. It should be observed 
 that in both eases Nicodemus is regarded in his 
 connection with the Jews. Just this connection 
 makes it so hard for him to believe. The singular 
 also should be noticed, which here comes in with 
 great strength in contrast with the previous 
 plural: If I tell you,—introducing what follows. 
 
 Ver.13 Andnoman hathascended.—Now 
 follows first the doctrine of the Son of God Him- 
 self, yet in deep, obscure hints corresponding to 
 the indecision and incredulity of Nicodemus. The 
 καὶ here must be noted at the outset. Olshausen 
 makes it adversative (yet), Beza demonstrative 
 (for), Baumgarten-Crusius concessive (indeed), 
 Meyer continuative, that is unm2u.ning, Liicke 
 corroborative of the preceding. Correctly, ““And 
 yet He alone can tell, ἐπουράνια, who is Himself 
 ἐπουράνιος. That is: And yet you must be told 
 heavenly things by Him who, being the heavenly 
 One, is Himself the first subject of this revelation. 
 
 Next must be observed the three significant 
 tenses: Perfect, ava3éByxev, aorist, καταβάς, and 
 present, ὁ ὧν, Hvidently, the first proposition is 
 founded on the second, the second on the third; 
 therefore, conversely the third is proved by the 
 second, the second by the first. Ifnow the whole 
 amounts to: The Son of Min hath ascended into 
 heaven, the perfect cannot be taken for future, 
 referring to the future adscensio (Augustine, Ben- 
 gel, and others); nor as denoting an eestatic 
 raptus in caelum, according to the Socinians; nor 
 tropicilly, for the immediate knowledge of divine 
 things, which Christ as it were brings down from 
 heaven (Beza, Liicke, referring to Prov. xxx. 4); 
 still less does it say, according to Jansen, Meyer, 
 Tholuck, and others: ‘* Nullus hominum in σοῖο 
 fuit, quod adscendendo fiert solet, ut ibi caclestia con- 
 templaretur, nisi;” that is: No man hath been in 
 heaven, but He, efec. This would reduce the mat- 
 ter to a mere assurance. From the miracles, 
 which Nicodemus himself acknowledged, it 
 should be concluded that Jesus has perfectly as- 
 cended to heaven, that is, in virtue of His moral 
 perfection He is a new revelation, and that, the 
 new one, which brings the kingdom of heaven 
 down from heaven. And again from this should 
 b2 inferred that He came from heaven, that is, 
 has constitutionally a heavenly origin, became 
 man from heaven. From this should further be 
 inferred that He Himself in His incarnation con- 
 tinues one with God, in the presence of God, and 
 thus in heaven. And from this root we pass 
 back again. From the Godhead of Christ, and 
 from the divine consciousness of Christ as the 
 Son of Man, results His incarnation, and from 
 this the new revelation which He, in virtue of 
 His moral perfection, brings from heaven. Then 
 the οὐρανός explains itself. ‘‘ Lampe, in opposi- 
 tion to the doctrine of the celum empyreum of the 
 
 1381 
 
 Reformed theology: Generatim ceelum est symbo- 
 lum rerum omnium supra nos et extra conspectum nes- 
 trum in altum evectarum. Corresponding to this 
 is the Lutheran conception: non τοπικῶς, sed tpo- 
 πικῶς sumendum, of the status majestatis divine 
 (comp. Flacius, Clavis). Yet Quenstedt (LIL, p. 
 395) thinks that in the third ἐν οὐρανῷ the status 
 beatitudinis is meant. It accords with Joln’s use 
 of language simply to suppose, according to rab- 
 binic usage, a metonymic transfer of οὐρανός, the 
 sedes divinu, to God Himself; so ἐξ οὐρανοὺ ἐρχό- 
 μενος, ch. iii. 81; ἐκ τ. οὐρ. δεδόμενον, ch. 111. 27.” 
 Thoiuck. Yet different elements are to be dis- 
 tinguished in the one conception: (1) The world 
 of heavenly spiritual revelations; (2) the world 
 of heavenly life, origin, centre, and geal; (3) 
 the world of the heavenly glory of God, of the 
 omnipresence. ‘The idea of the heaven to which 
 Christ ascends, and which expressly is to be con- 
 ceived τοπικῶς, attaches itself to the second of 
 these elements. Ὁ καταβάς, Hunnius and 
 others: ““ Descendit ratione divine nature, non 
 quidem motu locali, sed humane nature assumtione, 
 et voluntaria exinanitione.”’ The ὁ ὧν was referred 
 by the older theologians to the omnipreseniia, or 
 the status beatitudinis. Erasmus, the Socinians, 
 Semler, Luthardt quite gratuitously substitute 
 an imperfect: ὅς ἦν. Nor does it denote, aecord- 
 ing to De Wette and Tholuck, the abiding, real 
 manifestation of God in Christ; for the being of 
 the Son of Man in God is to be distinguished 
 from the being of God in Him.—TZhe Son of Man. 
 Intimating that those characteristics belong to 
 the Messiah; that the Son of Manis the Messiah; 
 and the Messiah is the Son of Man; without 
 more particular explanation.* 
 
 Ver. 14. Andas Moses in the wilderness. 
 —The dark expression of the divinity of Christ 
 and His Messiahship is followed by a dark ex- 
 pression of the appointment of the Messiah 
 to suffering, and to exaltation through suf- 
 fering. The connection (the καὶ) is variously 
 taken. Meyer: The transition is ‘‘neither 
 from the being able to communicate heavenly 
 things to the being obliged to communicate 
 them (Liicke), nor from the theoretical to 
 the practical (De Wette), nor from word to 
 fact (Olshausen), nor from enlightenment to sal- 
 vation (Scholl), nor from present lack of faith to 
 the future origin of it (Jacobi), nor from the 
 subjective condition of the kingdom of God, re- 
 generation, to the objective redemption (Tho- 
 luck), nor from the work of Christ to His person 
 (Baumgarten-Crusius). Nor, we add, ‘from the 
 ground for believing to the blessedness of him 
 who believes” (Meyer himself). According to 
 Tholuck, 7th ed., it is the transition to the com- 
 munication of the ἐπουράνιον; which, however, 
 he too evidently began in ver. 12. It is clearly 
 
 * (Alford remarks against the figurative explanation of 
 this passage: “ Hebrew metaphors are founded on deep in- 
 sight into divine truth; these words in fact express the truths 
 on which Hebrew metaphors are constructed.” As uniting 
 in Himself God who dwells in heaven, and man who dwells 
 on earth, Christ was always both in heaven and on earth, the 
 golden clasp of both. Augustine: Hece hic erat et in ca@lo 
 erat: hic erat in carne, in ceelo erat divinitate, natus de matre, 
 non recedens a Patre. Augustine adds that in some sense all 
 true Christians partake of this double existence. Tules fecit 
 discipulos suos. Paulum audi apostolum dicentem, nostra au- 
 tem conversatio in celis. Si homo Paulus apostolus ambula- 
 bat in carne in terra et conversabatur in σοῖο, Deus celi et 
 terre poterat esse et in celo et in terra.—P. 8.] 
 
132 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the transition from the Son of God to the work | 
 
 of redemption. 
 
 The serpent in the wilderness.—Christ 
 attaches His doctrine to the event in Num. xxi. 
 8: Moses, at the command of God, set up a 
 brazen serpent asa standard of salvation for 
 those who were bitten by the fiery serpents in 
 the camp.* Glossa ord.: ‘‘Magistrum legis ad 
 significationem legis invitat.” Meyer recognizes 
 only two points of comparison: (1) The lifting 
 up of the brazen serpent, and of Jesus on the 
 cross; (2) the being restored to health by look- 
 ing on the serpent, and to eternal life, by faith 
 in Christ. He unwarrantably rejects Bengel’s 
 further point: Ut serpens ille fuit serpens sine 
 veneno contra serpentes venenatos, sic Christus homo, 
 homo sine peccato contra serpentem antiquum. But 
 we should go still farther. As the brazen ser- 
 pent, the image of the deadly serpent, was 
 changed into an image of the remedy, so Christ, 
 the crucified, made in the likeness of the sin- 
 ner (so Luther, Bengel, Olshausen, Jacobi, 
 Stier, Lechler), of the deceiver of the people 
 (Matth. xxvii. 63), of the false Christ and Anti- 
 christ (Matth. xii. 24; Jno. xvili. 33), a curse 
 (Gal. iil. 13) and image of sin itself (2 Cor. v. 
 21), as if He were the very manifestation of the 
 murderer of men (Jno. viii. 44), was made with 
 His cross the sign of salvation, by looking upon 
 which in faith men. should be saved. The con- 
 trasts: Bad appearance, good reality; appa- 
 rently poisonous, in reality wholesome; appa- 
 rently overcome, made powerless, in fact vic- 
 torious; lifted up apparently as a reproach, in 
 fact as an honor. Ethical ‘idea at the bottom of 
 these paradoxes, and the same in both cases: 
 
 *(Num. xxi. 8f: “And the Lord said unto Moses, Make 
 thee a fiery serpent (ὃ , Sept. ὄφιν χαλκοῦν, Vulg. serpen- 
 Ta Ὑ, 
 
 tem xenrum, brazen serpent) and set it upon a pole: and it 
 shall come to pass, that every one that is bitten, when he 
 looketh upon it, shall live. And Moses made a serpent of 
 brass, and put it upon a pole, and it came to pass, that if a 
 serpent had bitten any man, when he beheld the serpent of 
 brass, he lived.” Here we have two kinds of serpents, 1) the 
 living, poisonousserpent whose bite is deadly—image of sin ; 
 2) the dead, brazen serpent without the poison—a symbol of 
 Christ and His salvation. Ie was made “in the likeness of 
 sin,” yet without sin. (Rom. viii. 3; 2 Cor. vy. 21; 1 Pet. ii. 
 24). This furnishes the first pointof comparison: the brazen 
 serpent and Christ. The other two points are the elevation to 
 the pole—to the cross, and the heaiing effect, which in the 
 0.1. was physical and temporary, in the N.'T. is spiritual and 
 permanent. The Hebrew sarap. is so called, from the red 
 spots on its skin. or from the burning effect of its poison 
 which is like a consuming fire: hence certain serpents were 
 called by the Greeks πρηστῆρες and kavowves. Moses took 
 not a living serpent, but a dead image of it, which had the ap- 
 pearance, but not the poison of aserpent, and acted asa healer 
 instead of adestroyer. In Egyptian theology the serpent is the 
 symbol of healing, and in Sap xvi. 6, it is called σύμβολον 
 σωτηρίας. Inthe Bible it is primarily the symbol of the devil, 
 of sin and death, from Genesis down to the Apocalypse (xx. 2: 
 τὸν ὄφιν τὸν ἀρχαῖον Os ἐστι διάβολος). ‘The physiology of 
 the serpent aids in understanding its agency in the fall. A. 
 ¥. Krummacher (the father of the celebrated pulpit orator) 
 gives the following unique and suggestive description of this 
 mysterious reptile: δ The serpent, a beast like to an embodied 
 thunderbolt that has had its originin the deepest night, 
 parti-colored, painted like fire, as black and dark as night, 
 its eyes like glowing sparks, its tongue black, yet cloven like 
 a flame, its jaws a chasm of the unknown, its tecth fountains 
 of venom, the sound of its mouth a hiss. Add to this the 
 strange and wonderful motion, ever striving like a flash to 
 quiver, and like an arrow to flee, were it not hindered by its 
 bodily organization. It appears among the beasts like a 
 condemned and fallen angel; in the heathen world of false 
 gods, it hath found and still finds ever awe and adoration ; its 
 subtlety has become a byword, its name a naming of Satan, 
 whilst the popular feeling, even now, as in all times past, 
 connects a curse and exorcism with its appearance.”—P. §.} 
 
 Sn 
 
 Reconciliation with the image of the evil, and 
 infinite calmness resulting therefrom through the 
 believing look, through the πίστις. The serpent 
 bites Him who is lifted up, who destroys it; sin 
 has power over him who has not reconciled him- 
 self to the judgment of God, to the evil, as a 
 remedy against the sin. The believing look upon 
 the brazen serpent healed by calming and ele- 
 vating the soul. Faith in the Crucified is the 
 faith that Christ in the form of one condemned 
 has transformed the judgment of God into de- 
 liverance, and the consequent, willingness to 
 suffer the cross with Him. Wisd. xvi. 6: σύμβολον 
 σωτηρίας. 
 
 Of course the ὑψωθῆναι primarily means a be- 
 ing lifted up under suffering and shame, not, as 
 Paulus makes it, a being glorified outright; and 
 it darkly points to the lifting up of malefactors 
 on the post; yet the passages Jno. vill. 28; xii. 
 52 involve also glorification in the death of the 
 cross. And this is also probably (as Lechler, 
 Tholuck, and others think) included here. Hof- 
 mann wavers between the wholly opposite ideas 
 of elevation for exhibition ( Wessagung und Pr- 
 
 fiillung, 11. p. 148), and for putting away (Schrift- 
 
 beweis, Il. p. 198). Tholuck: ‘*A word must 
 have been used in the Aramaic, which admitted 
 both conceptions; and thisis the case with 3 
 (against Bleek’s Beitrige, p. 231), which means 
 in the later Chaldaic, as in the Hebrew, to ‘set 
 up,’ in the Syriac, to ‘crucify,’ but also to 
 ‘lift up,’ Targum Jer. iii, 2: JPY. 590}. This 
 secondary sense Bleek and, according to the im- 
 pression of Hofmann (II., 1, 198), also Luthardt 
 would make in fact the only one, excluding from 
 the passage all reference to the cross, and taking 
 it only as saying that Christ will be, not only as 
 humble, but also as exalted, the object of faith. 
 But both ch. viii. 23, and John’s own interpreta- 
 tion, ch. xii. 83, put this out of the question. 
 On the contrary the double sense is plainly sug- 
 gested by the way in which Christ conceives His 
 death as His essential δοξασμός (ch. xiii. 31, 32); 
 according to the sentence of Ilamann, ‘the cross 
 is the star with the rays taken off.” Tholuck’s 
 exposition: ‘*The comparison primarily offered 
 is: Ignominious elevation made saving to be 
 lievers.”?” The tgnominious, however, does not 
 come first in the image of the serpent, but the 
 appearance of the hostile and destructive. 
 Even so must.—The preparation of this 
 remedy rests upon the divine counsel (δεῖ, comp. 
 Lu. xxiv. 46). It is evident also from this pas- 
 sage, that Christ was from the beginning con- 
 scious of the necessity of His dying for the sal- 
 vation of mankind, and of dying an ignominious 
 death under the condemnation of men (see ch. 
 ii. 19), and that He from the beginning spoke of 
 it; but at first only in mysterious hints. His 
 unveiled utterances, especially to His disciples, 
 came later. Liicke justly suggests that the must 
 (dez) does not say the death of Christ was ren- 
 dered necessary by that type of the brazen ser- 
 pent; still the lifting up of the serpent was made 
 a type only because it really was a type, if not 
 in the mind of the bitten Israelite, at least in the 
 mind of the ordaining Spirit. In Moses, too, 
 must have already flashed the presentiment that 
 evil, the consequence of sin, must become the 
 
CHAP. III. 1-21. 
 
 13d 
 
 remedy for evil, the serpent’s bite be healed by 
 the serpent’s image. The οὕτως here has pecu- 
 liar force: expressing the feeling and contem- 
 plation of the infinite contrast between the glory 
 of the Son of Man and His suffering on the cross. 
 
 Works: Buxtorf, Dissertat., the treatise: Histo- 
 ria. serpentis enei; Vitringa, Observat. I., 2, ch. 11; 
 Rambach, Geheimniss der chernen Schlange; Men- 
 ken, Ueber die eherne Schlange, 1812. In Men- 
 ken’s Works, Bremen, 185%, Vol. VL, p 353 sqq. 
 [Erskine, on the Brazen Serpent. | 
 
 ‘he serpent, primarily the type of the devil, 
 is supposed to have been, in the form of the 
 brazen serpent which was attached to the sacred 
 banner of Israel (?), a figure of the sanctification 
 of the human nature of Christ perfected on the 
 cross, and thus the brazen serpent was a sym- 
 bol of salvation. ‘The fiery serpents in the 
 wilderness, however, were primarily the form of 
 a divine punishment, presented in a form else- 
 where denoting sin. The elevated serpent- 
 standard was thus the type of punishment lifted 
 in the phantom of sin, and transformed into a 
 means of salvation. This is the nature of the 
 cross. The look at the cross, is a look at the 
 curse-laden One, who is not a sinner, but a divine 
 token of evil and penalty, and of the suffering 
 of penalty, which is holy and therefore trans- 
 formed into deliverance. Reconciliation by the 
 suffering of penalty becomes in the believing heart 
 reconciliation with the suffering of penalty, and so 
 salvation. It may even be seid: In the form of 
 the cross, as in the form of the serpent, the dis- 
 tinction between damnable-sin, which the sin- 
 ner did not recognize, and wholesome punish- 
 ment, healing evil, in which he would see his 
 misfortune, is made perfect and clear; and faith 
 means purely distinguishing between bad sin 
 and good penalty or evil. Jacobi, Stud. und 
 Krit., 1835, p. 37; Lechler, Stud. und Krit., 1854, 
 p- 26. 
 
 [I add here the note of Alford: ‘The serpent 
 is in Scripture symbolism, the devil,—from the 
 historical temptation in Gen. iii. downwards. 
 But why is the devil set forth by the serpent? 
 How does the bite of the serpent operate? It 
 pervades with its poison the frame of its victim: that 
 frame becomes poisoned: and death ensues. So 
 sin, the poison of the devil, being instilled into our 
 nature, that nature has become σὰρξ ἁμαρτίας, a 
 poisoned nature,—a flesh of sin. Now the brazen 
 serpent was made in the likeness of the serpents 
 which had bitten them. It represented to them 
 the poison which had gone through their frames, 
 and it was hung up there on the banner-staff, as 
 a trophy, to show them that for the poison, there 
 was healing:—that the plague had been over- 
 come. In ἐξ, there was no poison, only the lke- 
 ness of it. Now was not the Lord Jesus made 
 ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, Rom. viii. 8) Was 
 not He made ‘Sin for us, who knew no sin’ (2 
 Cor. v. 21)? Did not He, on His cross, make an 
 open show of and triumph over the Enemy, so 
 that it was as if the Bnemy himself had been nailed 
 to that cross (Col. ii. 15)? Were not Sin and 
 Death and Satan crucified, when He was cruci- 
 fied? ἐκεῖ μέν ἐπεὶ dv ὄφεως ἡ βλάβη, OC ὄφεως Kai 
 ἢ θεραπεία: ἐνταῦῆα δὲ, ἐπεὶ dv’ ἀνθρώπου ὁ θάνατος 
 εἰσῆλϑεν εἰς τὸν κόσμον. δι’ ἀνθρώπου καὶ ἡ ζωὴ παρ- 
 ἐγένετο. Huthym.—Vl. 5S. ] 
 
 Ver. 15. That whosoever believeth in 
 him.—Application of the figure. The look at 
 the brazen serpent a type of faith, The thing 
 there to be prevented, death; here, perdition. 
 The thing there to be gained, healing; here, sal- 
 vation, eternal life. Yet the theocratic looking 
 at the brazen serpent was not without an in- 
 ternal element of faith; and so, on its part, the 
 moral salvation has its external side; itis an 
 infinite vital development from within outward. 
 The ζωὴ αἰώνιος, the opposite of ϑάνατος and 
 ἀπώλεια; beginning with the new life of faith and 
 love, in the spirit; already manifesting itself in 
 this world in the healthful issues of the spirit 
 through the ψυχή and σῶμα as areal, substantial, 
 not merely moral ζωῇ; completing itself in 
 eternity and in the appearing of Christ as δόξα 
 and ἀνάστασις. Zwy in the essential sense, as 
 life from God and participation of His life in 
 Christ, in opposition to essential death in sin; 
 αἰώνιος, not simply the eternity of duration and 
 of the world to come, but the eternity of the 
 transcendent presence of all times and places, ac- 
 cording as to their divine purport at every point, 
 as against the ἀπώλεια, in which the man is lost 
 not only from God and from himself, but also 
 from time and space, to go down without bot- 
 tom and without end. ‘The divine life, or the 
 spiritual, embracing the depth and breadth of 
 
 _eternity. The, whosoever must here already be 
 
 noted. It marks the accessibleness of the salva- 
 tion to all, its individual and universal character 
 at once, as well as the moral nature of faith 
 (‘‘ whosoever oa in Him.’’) 
 
 Ver. 16. For God so loved the world.— 
 The summing up of the several preceding doc- 
 trines in a total picture of the ἐπουράνια, after 
 the analogy of ch. i. 14, and like passages. 
 Christology here goes back to the basis of the- 
 ology; soteriology unfolds itself to the ordo 
 salutis and to eschatology. A gospel i nuce, like 
 the sentences of 1 Tim. iii. 16, and others. 
 
 Through Erasmus (see Liicke, I. p. 543) the 
 view has become current with later scholars, 
 Kuinoel, Paulus, Tholuck, Olshausen, Maier, and 
 others, that from ver. 16 the Evangelist continues 
 the discussion on his own part. ‘The disappear- 
 ance of dialogue, the preterites ἠγάπησεν, ἦν, the 
 term μονογενής peculiar to John, and the general 
 character of the discourse, are taken to show 
 this. But this hypothesis has been with good 
 reason contradicted by Meyer [p. 168], Stier, 
 Baumgarten-Crusius, and myself in the Leben 
 Jesu ii. p. 508.* John’s coloring is in fact ad- 
 mitted elsewhere; why not here? Liicke pro- 
 poses a middle view. The conversation con- 
 tinues in ver. 16, narrated by John, but with the 
 illustrative, amplifying hand of the narrator 
 more free than before. But Kling has justly 
 objected that this even would lead to an undis- 
 tinguishable mingling of narration and reflec- 
 
 * [Also by Alford, in loc., who well sums up the chief ar- 
 guments. ‘Che Dean justly remarks, that it would give us a 
 very mean idea of the honesty or reverence of the Evangelist 
 to suppose him capable of attributing to his Master words 
 and sentiments of his own invention. Of the two examples 
 which are quoted on the other side, ch. i. 16 is not to the 
 point, for the whole prologue is John’s, and iii. 31 ff. is dis- 
 puted, see notes there. In any case John could get such 
 words and ideas only from his divine Master, and would not 
 have ventured on expressing them without authority from 
 Him.—P. 8.] 
 
134 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 tion. Against the breaking off of the dialogue 
 it is enough to remark, that there would be no 
 close; in favor of the continuance of it, that all 
 that follows is very specially appropriate for 
 Nicodemus, and peculiarly the closing words in 
 vers. 20and 21. The disappearance of the form 
 of the dialogue is expressive, showing that 
 Nicodemus has become a willing hearer. Tho- 
 luck in support of his view cites ch. iii, 31, 
 where it is thought still more necessary to as- 
 sume? a continuation by the Evangelist himself. 
 But there, no more than here and in ch. i. 16-18 
 [3]. can an unmarked interruptioa of the his- 
 torical narrative be conceded. 
 
 Ver. 16 contains not merely a confirmative 
 repetition of ver. 15 (Tholuck), but gathers the 
 
 statements of ver. 13, 14, and 15 into one. Here ! 
 
 each several word has the utmost weight. The 
 for (γ ἀρ) bases the two preceding statements, 
 the Christological and the soteriological, upon 
 the love of God. The so (οὕτως) is ἃ resonance 
 of the οὕτως in ver. 14. Loved (ἠγάπησεν) de- 
 notes infinite love as the motive, the purpose, 
 and the act of redemption, or as love, grace, and 
 mercy. God (G@¢dc), the Holy in His entire an- 
 tagonism to the world, the Merciful in His entire 
 yearning towards the world. The World 
 
 (κόσμος) the world of min, founded on the | 
 
 world of God, now lost in worldliness. Agaimst 
 the Jewish particularism (with Lampe: Univer- 
 sitas electorum).* His only begotten Son 
 (See note on ch i. 14). [Here John learned the 
 term μονογενής from Christ Himself.] Expresses 
 the singular proof of love, 1 Jno. iv. 9; Rom. 
 vill. 32; Heb. xi. 17. An allusion to Abraham’s 
 offering, Gen. xxii. 2.7 At the same time trans- 
 forming the designation Son of Man into Son of 
 God. Gave. Combining the two ideas of the 
 simple διδόναι (ἀπέστειλεν, 1 Jno. iv. 9; see here 
 ver. 13 and 17) and διδόναι ὑπέρ (Lu. xxii. 19) or 
 παραδιδόναι (Rom. vili. 32), which appears in 
 ver. 14 and 15. Meyer properly remarks, 
 ἔδωκεν contained more than ἀπέστειλεν, ver. 17 
 (which itself, however, in another aspect, con- 
 tains a specific idea) ; but when he adds, that it 
 denotes not specially a giving up to death, but 
 the entire state of humiliation, we must observe 
 (1) that the preceding words [ver. 15] refer to 
 
 * [To confine κόσμος to the mundus electorum (as is done by 
 supre ulapsarian Calvinists, and the Swiss Formula Consensus), 
 is to destroy the beauty and force of the passage which is to 
 bring out the boundless love of God to all His creatures. God 
 hates nothing that He has made, and Christ died for all, but 
 the benefits of His death are available only to those who ac- 
 cept them by faith. World means in the Scriptures and 
 in popular language 1) the whole universe; 2) the 
 3) all men (so here); 4) the present order of things as dis- 
 tinct from the future world; 5) the ungodly world, in oppo- 
 
 sition to the kingdom of God, and as subject to Satan, who is | 
 But it | 
 
 called “the prince of this world” (John xii. 31). 
 never means the elect or the saints, which would be just the 
 reverse of the last mentioned signification. If it had this 
 meaning here, Christ might have said: 
 world ... that the world (instead of 
 might not perish.’ The universality of God’s 
 all-sufficiency of Christ's atonement (which, however, 
 
 wirosoever believeth) 
 love and the 
 must 
 
 taught here and in such passages as 1 Tim. ii. 4; 2 Pet. iii. 9; 
 1 John ii. 2 (which illustrates our passage): “* He is the pro- 
 pitiation for our sins: and not for ours only, but also for the 
 sins of the whole world.”—P. 5 
 
 ἢ [So also Stier, Hengstenberg, and Alford. Nicodemus, in 
 being reminded of Tsaac’s offering, was reminded of the love 
 required, the substitution mi: ade, and the prophec) y there ut- 
 tered to Abraham, to which ἵνα mas ὁ πιστεύων nearly cor- 
 responds. Comp. Heb. xi. 19; Gen. xxii. 16.—P. 8.] 
 
 earth: | 
 
 | Matt. 
 
 death, and (2) that Christ is given to the world 
 not only in His humiliation, but also in Hig 
 glory to alleternity. That (iva) marks the sole 
 object of the sending of Christ; whosoever be- 
 lieveth (πᾶς ὁ πιστεύων) expresses at once 
 the universal offer of salvation and the condition 
 of it: might not perish (μὴ ἀπόληται), &e., 
 the salvation itself in its negative and positive 
 infinity. The alternation of the aorist [ἀπόληται] 
 and the present [ἔχῃ] not only denotes the being 
 lost and being saved as already beginning in the 
 present, but also expressing, like the aorist: he 
 gave, the actual present existence of the Redeemer. 
 
 Ver. For God sent not his Son.—A 
 contradiction of the Jewish exclusivism was 
 contained in ver. 16. Here it comes out more 
 distinctly. Offsetting the lowly, suffering form 
 of Christ in ver. 15, which is visible also through 
 ver. 16, the kingly side of Christ in His work is 
 here brought forward. Hence we have here sen¢ 
 instead of given ; the power to judye 1s attributed 
 to Him in reference to the Jeing lost, and it is 
 
 | Ilis power to save which secures for believers 
 
 eternal life. It is asserted, however, that the 
 saving of the world is the object of His mission, 
 not the judging. According to the Jewish Christ- 
 ology (Bertholdt, Christologie, pp. 208 and 223) 
 the Messiah was to come for judgment against 
 the heathen. Carnal interpretations of Old Tes- 
 tament passages like Ps. 11. 9; Mal. iv. 1; comp. 
 iii. 10, had led the exclusive Pharisaic 
 spirit to this view. This decidedly bespeaks 
 this verse as a continuation of the conversation 
 with Nicodemus; yet the second τὸν κόσμον is not 
 on this account to be specially referred merely 
 to the heathen world (Liicke and Tholuck here 
 are not accurately represented by Meyer). The 
 statement, however, is negative enough in its ex- 
 pression of the Christian universalism over 
 against the Jewish particularism. And not only 
 ‘‘has the thrice pronounced κόσμος something 
 solemn about it”? (Meyer), but also something 
 docirinally decisive against that particularism. 
 As regards the fact that Christ is nevertheless 
 a'so Judge of the worla, Tholuck puts this right: 
 A damnatory judgment was to be only an inci- 
 dental result of His advent, as also in Lu. xii. 
 51. Meyer distinguishes with more dogmatie 
 clearness between the first advent of Christ to 
 σωτηρία, Which was not a coming to judgment, 
 because, if this were to judgment, it would 
 bring condemnation upon all; and the second 
 advent to judgment ene those who remain 
 unbelieving. ch. v. 22, 27. Both views are right, 
 but not sufficient. The first coming of Christ 
 also brings a judgment with it (ver. 19), and 
 the second has for its first feature the consum- 
 mation of the σωτηρία, and the final judgment, as 
 a judgment to condemnation, is only a revelation 
 
 : 4S of the self-condemnation of the unbelieving, 
 “rod so loved the | 
 
 which began with their induration in unbelief. 
 The difference between the Old and New Testa- 
 
 | ment types of the Messiah is this: In the Old 
 
 not be confounded with its actual efficiency) is most clearly | 
 
 Testament the Judge becomes Redeemer by His 
 judging (Is. x. 22; Ixv. 8, &¢.; a σπέρμα is 
 saved); in the New the Redeemer becomes 
 Judge by His redeeming. Acknowledgment of 
 the need of redemption is voluntary self-judg- 
 ment, repentance ; rejection of redemption, un~ 
 belief, is the ideal, virtual judgment, which be- 
 
— —— 
 
 CHAP. III. 1-21 134 
 
 gins at once upon the manifestation of Christ 
 [ch. xii. 48]; the establishing of the fact that 
 the man has entirely alienated himself from the 
 Redeemer and the redeemed, and cannot in any 
 way have part in the final redemption, is the last 
 judgment. 
 
 Ver. 18. He that believeth on Him is 
 not judged.—New Testament transfiguration 
 of the Old Testament doctrine of salvation by 
 π᾿ Gen. Svat 15: xxvili 165. Hab. vii. 4, 
 Manifestly these words again are perfectly fitted 
 and designed to shake the Jewish views of Nico- 
 demus. Pharisaic Judaism had perverted the 
 principle: The believer is not judged, the unbe- 
 liever is judged,—into the principle: The Jew 
 is not judged, he who is not a Jew is judged 
 So the Roman Catholic dogma: He who is with- 
 in the pale of the Catholic faith, is saved; he 
 who is not, isdamned. Likewise the old Pro- 
 testant formula: He who comes in this life into 
 the sphere of the faith of the gospel, &c. Christ, 
 on the contrary, makes salvation dependent on 
 an individual, personal, living faith, and perdi- 
 tion on decided, obstinate personal unbelief. 
 The believer is not judged because he as a sin- 
 ner puts himself voluntarily under a spiritual 
 judgment, and thereby receives the righteous- 
 ness of faith for the perfecting of his life in the 
 sphere of salvation. 
 
 The guilt of the unbeliever is strongly em- 
 phasized as a treble guilt: He has not accepted 
 God in His Son. He has not received the Only 
 Begotten, in whom all the value of faith, the 
 fulness of the manifestation of God, is concen- 
 trated. Finally he has not believed in his name, 
 a. ec. in the developed knowledge of Christ as 
 concentrated in the sphere of His Sririt. He 
 hath not believed (perfect), ἡ. 6. he is fixed in 
 unbelief, and in so much as he is fixed, the fact 
 also is fixed that he has fallen under condemna- 
 tion to meet the final judgment by the sheer un- 
 foldings of his condemnation. The antithesis is 
 put here with all its sharpness; bui not as pass- 
 ing upon the given unbeliever the opinion that 
 he is fixed in his unbelief. The ideal unbeliever 
 is condemned quia, the actual unbeliever quate- 
 nus. Tholuck: ‘* But ὅτε gives not the external 
 ground on which the judgment rests (Chrysos- 
 tom)—for neglect of the Son of God—but the 
 way in which the condemnation is wrought.” 
 Yet it also gives the decisive ground; only the 
 Son of God, in the case, is not to be conceived 
 as external. 
 
 Ver. 19. And this is the judgment.—The 
 tale now, by its form, its choice of terms, turns di- 
 rectly towards Nicodemus, to press him to a de- 
 cision and bring him to the light. At the same 
 time, as to its matter, it proceeds to the explana- 
 tion of the immoral, damnable nature of unbe- 
 lief, and to the intimation that the rulers of the 
 Jews ave already further gone in this unbelief 
 than Nicodemus suspects. Thus they are al- 
 ready judged. The actual beginning of the vir- 
 tual judgment of the world, which from Jerusalem 
 is spreading through the world, working outward 
 from within, runs parallel with the unfolding of 
 faith, till the consummation in the day of glory. 
 
 That light is come into the world.— 
 This belongs to the judgment, because it calls 
 for the separation, κρίσις. 
 
 And men loved.—Particular signs of this, 
 therefore, have already come to view [see above]. 
 While Nicodemus can still faney that the Sanhe- 
 drin is with him inclined to faith, Christ already 
 sees the beginning of the end. Indeed the dei 
 in ver. 15 is connected with this. The aorist, 
 therefore, does not imply that a later period is 
 in mind. 
 
 The darkness rather.—Is the μᾶλλον magis 
 or potius? Bengel, Tholuck (‘* because the φῶς, 
 ch. i. 4, which man originally possessed. prevents 
 him from entirely mistaking the ἀλήϑεια in the 
 light”) say the former; Origen, Meyer, the 
 latter: and no doubt rightly, because the Lord 
 is speaking of the time of decision, at which the 
 lesser love of the light passes into hatred of it, 
 ver. 20. Before the critical manifestation of the 
 light, it might mean magis; now it means 
 potius. It is the decided choice of the evil, 
 that is in view.—Because their deeds.— 
 Αὐτῶν placed first is significant. Far more than: 
 They had sin. Their whole bent was to do evil, 
 hence they needed the cover of darkness for 
 their evil deeds. See Matt. xxiii. : 
 
 Ver. 20. For every one that doeth evil. 
 Looking to those who persist in unbelief. Tap 
 comes not to justify the preceding γάρ (Meyer), 
 but to explain it and define the expression for 
 thg evil choice: ἠγάπησεν μᾶλλον. The doing 
 evil (φαῦλα) denotes the law of the nature. The 
 adjective denotes not only bad, cowardly, hate- 
 ful, but also trifling, insignificant; and in anti- 
 thesis to ver. 21 probably corrupt, false.— 
 Hateth the light.—Comp. Rom. viii. 7, Un- 
 belief is the root of impious conduct.—Lest his 
 deeds.—The evil consciousness and intention 
 of unbelief.— Should be reproved.—The 
 ἔλεγχος, the exposure, the conviction, the con- 
 demnation of the deeds, shunned by him who 
 through pride and cowardice will not submit to 
 the condemnation of shame, accept the judgment 
 of the penitent spirit, nor renounce his false 
 deeds. Thus he chooses the darkness, i. 6. the 
 dominion of delusion, falsehood, with sense of 
 the falsehood. Luke iii. 7; John viii. 9; Eph. 
 Vere 1156 
 
 Ver. 21. But he that doeth the truth.— 
 A most suitable parting word for Nicodemus. 
 If thou art and continuest to be honest, thou 
 wilt yet come to the light. Thus a conditional 
 promise. This, however, is the specific reference 
 of the expression; the general truth is: The 
 Lord gives good speed to the upright, Prov. ii. 
 7. Doeth tun truth.—Meyer: That which is 
 really moral; Tholuck; Acting in the whole 
 spirit of his life according to objective truth. 
 The doing of the objective truth, however, is 
 expressed by the coming to the light. Hence 
 the references to subjective truth. He who in- 
 wardly loves sincerity shuns deceit, is faithful 
 against himself, and acts in this spirit (is true to 
 the inner light), has a leaning towards the light 
 of revelation, towards faith; he feels himself 
 attracted by the light as the false man feels 
 himself repelled.—That his deeds may be 
 made manifest.—Not that he would parade 
 them, but that he would be made certain of his 
 actions and his spirit in the full light of moral 
 day. ‘* The need of moral satisfaction in itself, 
 and of the victory of the good over the world” 
 
136 
 
 THE GOSPEL ACCORDING TO JOHN, 
 
 (Meyer).—For they are wrought in God.— 
 This is the ground of his moral courage and striv- 
 ing after truth. So far as he has acted in sincere 
 regard for the inner light, he has done his work 
 in God. In other words, the drawing of the 
 Father to the Son (ch. vi. 44, 45), the work of 
 the gratia preveniens, is in it. 
 mean at all, he is conscious that his deeds are 
 wrought in God, but this direction of his doing 
 is the unconscious ground of his courage. Ac- 
 cording to his best knowledge and conscience he 
 has acted with inward trembling before the 
 divine, therefore he cannot tremble before the 
 objective light of God in the world. Calvin 
 (with others) takes ver. 21 as set against ver. 
 20 only to show what the truth-loving man on 
 the contrary would do (the ideal conception of 
 the truth-loving man). In answer to this Tho- 
 luck: Then either all men would fall into the 
 first class and no one would come to Christ. or the 
 regenerate man must be intended. The Greek, 
 Roman Catholic, and Arminian exegesis holds, 
 according to Tholuck’s concurring statement: 
 The gool conscience, which may present its 
 strivings, weak as they are. before Christ, what- 
 ever of darkness is still about them, however, 
 thereby receiving its κρίσις. Tholuck refers to 
 John viii. 47; xvili. 87; vi. 44, 45; toa Synesius, 
 to the rich young man, to the scribe, Mark gi. 
 34. Over against this he places another inter- 
 pretation: The Protestant exegesis and Augus- 
 tine found this sense contrary to the analogia 
 scripture, according to which a bonum spirituale 
 before regeneration is impossible. According to 
 Augustine, Luther, Olshausen, Stier, the ποιεῖν 
 τὴν ad. therefore must mean: ‘to be upright, 
 sincere.” We cannot consider this interpretation 
 clearly distinct from the other. It is plain that 
 the doing of the truth here still cannot mean 
 the doing of revealed truth. Such truth might 
 be spoken of in the case of the Jews before 
 Christ; hardly in the case of the Gentiles before 
 Christ. And even though it be, the doing will 
 be in both cases the doing of objective truth as 
 it shines upon the consciousness. And to en- 
 deavor earnestly to conform to this truth would 
 be, to be upright, to act according to the best of 
 one’s knowledge and conscience. The works which 
 proceed from this are works done in God, ἡ. e., 
 relatively good works, striving towards their 
 perfection in God; comp. Rom. ii. 7. Thus the 
 uprightness is not to be conceived without the 
 fruit of such deeds, nor indeed the doing with- 
 out the root of uprightness. They are wrought 
 in God. The upright man works unconsciously 
 under the influence of the gratia preveniens, or 
 the Logos, and thus his works, having their start- 
 ing point in God, will continually reach out to- 
 wards their full manifestation in the light. 
 
 In these words Jesus seemed to say to Nicode- 
 mus: Thou art now come to Me in the night; 
 thou wilt yet come to Me in the light; farewell, 
 to meet again in the light. 
 
 DOCTRINAL AND ETHICAL. 
 
 [Comp. my introductory remarks, p. 122 f.— 
 ΒΒ . 
 
 1. The interview of Christ with Nicodemus by 
 night. Even a secret disciple Christ admits, if 
 
 The for does not | 
 
 he be sincere, and therefore be tending towards 
 openness. Proof in the history of Christianity: 
 Disciplina arcani, Hugenots, efc. The contrast 
 between a pure secrecy which works towards 
 openness, and an openness which conceals itself 
 in evil secrets. Regeneration itself, the subject 
 of this nocturnal conversation, is a deep secret, 
 which presses towards the most open manifesta- 
 tion in a consistent life and at the day of Christ. 
 
 2. The unwavering certainty of Christ towards 
 Nicodemus is reflected in the posture of pure 
 Christianity towards human hierarchy, tradition, 
 rank, and policy. Nicodemus is better than his 
 theology ; in theology he is the type of a ration- 
 
 | alizing supernaturalism; in character he is an 
 
 inquiring child involved in the prejudices of old 
 age. 
 
 3. Christianity is not merely a purer, newer 
 life, but life absolutely pure and new. [Still less 
 is Christianity mere doctrine, although doctrine 
 is included in life. Luther explains ver. 3: 
 ‘«My teaching is not of doing and leaving un- 
 done, but of a radical change in the man, so 
 that it is not new works done, but a new man to 
 do them; not another life only, but another 
 birth.” Alford: ‘*Our Lord replies, It is not 
 learning, but life, that is wanted for the Mes- 
 siah’s kingdom; and life must begin by birth,” 
 —P.8.] 
 
 4. Regeneration is the fundamental condition of 
 seeing and entering the kingdom of God. 
 
 5. Regeneration, a birth from above. See the 
 exegesis, ver. 3. (1) The counterpart of the 
 carnal birth (see Rom. v. 12 sqq.); (2) the glo- 
 rification of pure natural birth as it would have 
 been in paradise; (9) the fulfilment of the typi- 
 cal Old Testament regeneration, represented by 
 circumcision; (4) the groundwork of the future 
 great regeneration in the resurrection and the 
 regeneration, the palingenesia, Matt. xix. 28. 
 
 6. The media or elements of regeneration: (1) 
 The historical and symbolical: washing with 
 water; (2) the active and real: the Spirit.—Of 
 water and Spirit the first creation (Gen. i.); of 
 water and Spirit the second and higher. [But 
 in the first creation, the Spirit brooding over the 
 waters; in the new, the water signifying and 
 sealing the Spirit. In the old, the Spirit apply- 
 ing the water, moulding it to its purposes; in 
 the new and higher, the water applying the 
 Spirit.—E. Ὁ. Y.] 
 
 7. Christian baptism: (1) The glorification of 
 water: (2) the fulfilment of the symbolical wash- 
 ings, the baptism of John, and the baptism of 
 the disciples of Jesus. (3) the goal of the his- 
 torical types, the flood and the passage of the 
 Red Sea; (4) the fellowship of the baptism of 
 Jesus with water in the Jordan; (5) the fellow- 
 ship, the symbol and sacrament of the baptism 
 of Jesus with blood (Rom. vi. 6); (6) a separa- 
 tion through Him and with Him out of the old 
 world and from it. 
 
 8. The Spirit which accompanies baptism: (1) 
 The glorification of the vital air, the blowing 
 wind, the storm at night (as also of fire, Acts 
 ii.; see Ps. civ. 4; Ezek. 1. 4; xxxvii. 9; Dan. 
 vii. 2; Hag. ii. 6); (2) the fulfilment of the sym- 
 bolical and typical Spirit—breathings: inspira- 
 tions, trances, visions, single words and works 
 of the Spirit. 
 
CHAP. III. 1-21. 
 
 137 
 
 9. Water and Spirit inseparable in the ground- 
 work of the kingdom of God. The word and the 
 sacrament, accompanied by the quickening Spi 
 rit. ‘ 
 
 10. The birth of the new life a deep mystery 
 and the most open manifestation, 1 Tim. iii. 16. 
 
 11. The necessity of being born again of water 
 and the Spirit, and its apparent impossibility, v. 
 1-8. The possibility, the conditions and basis of 
 it, v. 9-16. The basis of the regeneration to be 
 realized on earth lies in the heavenly origin of 
 Christ: His eternal, divine generation, and His 
 heavenly, divine-human birth. ‘This birth is 
 consummated, as to its historical process, in His 
 elevation on the Cross and His death upon the 
 throne of glory, by His atoning death and His 
 victory. And the basis and unity of both les 
 in the love of God and His giving of His Son for 
 the redemption of the world. 
 
 12. The earth, in Scripture, the symbol of the 
 theocracy, of divine institution and administra- 
 tion upon earth, of the historical tradition of sal- 
 vation, Ps. xciii. 1; civ. 5; Rev. xiii. 11. As dis- 
 tinguished on the one hand from ¢he sea, emblem 
 of the swelling, formlessly moving life of the na- 
 tions, Ps. xcili. 3; Dan. vii. 8; Rev. xiii. 1. On 
 the other hand from the heavens, emblem of the 
 future kingdom of heaven, the completed reye- 
 lation of God, Is. lxiv. 1; Matth. iii. 16. 
 
 13. Christ descending and ascending between hea- 
 ven and earth, because He7sin heaven. On His 
 eternal, divine-human constitution and office rest 
 (a) His descending, His incarnation and humi- 
 liation, (>) His ascending and exaltation. 
 
 14. The brazen serpent the most okscure and 
 the most pregnant mystery of the Old Testament 
 typical system. See the exegesis, v. 14. Its 
 connection with the symbolical use of the ser- 
 pent in general in the Scriptures. 
 
 15. The condition of the appropriation of sal- 
 vation, faith, and the consequent twofold opera- 
 tion of salvation: redemption and condemnation. 
 Deciding for Christ by faith, secures redemp- 
 tion; deciding against Him by unbelief, begins 
 condemnation (see 1 Cor. i. 18; 2 Cor. ii. 16; 
 comp. Deut. xxx. 15). 
 
 16. The condition of susceptibility to faith: 
 Sincerity, subjective truth, 7. e., obedience to the 
 gratia preeveniens. Inward falsehood the source 
 of unbelief, a poison which perverts the form of 
 faith itself into hypocrisy. 
 
 17. Yet sincerity or uprightness (Prov. ii. 7; 
 Eccl. vii. 29; John i. 47) not to be confounded 
 with proud bluntness or downrightness, which 
 may very easily strike over into self-deceit and 
 falsehood. Uprightness moreover, even in com- 
 pany with diffidence, and notwithstanding its ti- 
 midity, in constant submission to the guidance 
 of God, or through the obedience of truth, issues 
 in the gladness of confession and the light. 
 (Moses, Jeremiah, Calvin,* like Nicodemus, 
 originally timid characters, but faithfully sin- 
 cere. ) 
 
 18. The Pharisee Nicodemus a fore-runner of 
 the Pharisee Paul. [ Both alike sincere, but very 
 unlike in energy and decision.—P. 8. 
 
 * [Calvin says of himself (Pref. ad Psalm.): “Ego qui na- 
 tura timido, molli ct pusillo animo me esse fateor,” and he fairly 
 trembled when Farel, as by divine authority, detained him 
 in Geneva as his proper field of labor.—P. S.] 
 
 19. The Pericope for Trinity.* See Strauss 
 [late court-preacher of the King of Prussia and 
 Prof. at Berlin]: Das evang. Kirchenjahr, p. 279. 
 3raune: This account is the gospel for Trinity. 
 The feast arose upon this dectrine, not upon an 
 eternal divine fact (—yet the triune God reveals 
 Himself here through His act as triune God in 
 the triune operation of the new birth—). The 
 church feared that the people might be led by 
 the Christmas festival in honor of the All-Merci- 
 ful, the Haster festival in honor of the Conqueror 
 of the power of darkness, and Pentecost in honor 
 of the All-Sanctifying Spirit, to worship three 
 Gods in the Father, the Son, and the Holy Ghost. 
 (It no doubt had also a more joyful motive). 
 Strauss distinguishes four periods of the Trinity 
 festival. First period: The day of the feast not 
 yet distinctly prominent. Second period: The 
 trichotomy of the church year makes the feast 
 the octave and appendix of Pentecost (< little 
 Pentecost”’). At first /vstum omnium sanciorum. 
 This festival Gregory ILI. or IV. transferred to 
 the Ist November; the Sunday after Pentecost 
 at first became again the Pentecostal ‘octave, 
 while in the East it continued to be All Saints’ 
 day. Third period: Formerly a Trinity festival 
 had been celebrated on the last Sunday of the 
 year; now this istransferred to the octave of 
 Pentecost. Gradual development in the thir- 
 teenth and fourteenth centuries, in which the 
 feast of Trinity becomes the prelude to Corpus 
 Christi.; Fourth period: Protestant settlement 
 of it as neither a prelude nor a close, but a fes- 
 tival for the opening of the second part of the 
 church year, the Trinity season. On the changes 
 of the pericopes, see Strauss, p. 282. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See hints already given under the two former 
 heads. What is true of every section of the Bi- 
 ble, is true in a peculiar degree of this: It is 
 homiletically inexhaustible. Many a single verse 
 forms a theme of itself; vers. 3, 5, 6, 16, ete. 
 If we would treat it in larger sections, we must 
 first embrace the whole. 
 
 The sacred discourse of the Lord with Nico- 
 demus by night concerning the sacred mysteries 
 of God’s night: (1) Concerning the divine night 
 of regeneration in the soul; (2) by means of the 
 divine night in the operation of means of grace; 
 (5) on the basis of the divine night ( Weihnacht, 
 ‘holy night,” as Christmas is called in the Ger- 
 man) of the incarnation of Christ; (4) decided 
 
 * (Trinity Sunday is the first Sunday after Pentecost or 
 Whitsunday. It commemorates the mystery of the Holy 
 Trinity. and closes the festival part of the Christian year. It 
 is of Latin origin and cannot be clearly traced beyond the 
 tenth century. The Greek church (from the times of Chry- 
 sostom) celebrates on the same Sunday the feast of all 
 Saints and Martyrs (which in the Latin church falls on the 
 first of November). The Lutheran and Episcopal churches 
 have together with the other great festivals retained Trinity 
 Sunday. The discourse with Nicodemus is the gospel for the 
 day, because regeneration is the work of the Holy Spirit and 
 the basis of Christian life—P. 8.] 
 
 + [The feast of transubstantiation, which, of course, is re- 
 jected by all Protestant churches. It is celebrated in the 
 Roman church with unusually solemn processions on the 
 first Thursday following Trinity Sunday (feria quinta prou- 
 ima postoctavam pentecostes), with reference to Maunday 
 Thursday, as the day of the institution of the Eucharist. In 
 German it is called Fronleichnamsfest, t. e., the feast of the 
 Lord’s body.—P. 8.] 
 
138 
 
 by the divine night of the death and glorification 
 of Christ; (5) all proceeding from the divine 
 night of the purpose and love of God for the re- 
 Gemption of the world; and (6) unfolding its 
 complete operation in the decision betwe-n the 
 diyine morning of eternal salvation, and the 
 night of juadgment.—The conversation of Christ 
 with Nicodemus concerning the being born from 
 above: (1) Concerning the necessity of it (in or- 
 der to see the kinglom of God), vers. 1-4; (2) 
 concerning the effecting of it (through water and 
 the Spirit), vers. 5-8; (3) concerning the con- 
 ditions precedent for the possibility of it; (qa) 
 objectively: the incarnation of the Son of God, 
 His passioa: both resting on the purpose of di- 
 vine love; (4) subjectively: faith in the love of 
 God in giving Christ; (4) concerning its deci- 
 sive operation; (7) saving, negatively: deliver- 
 _ance from corruption, death, perdition; posi- 
 tively: the gift and possession of eternal life; 
 (6) cond>mning: manifestation of the self-judg- 
 ment and selt-condemnation of unbelief. — 
 Awaking to a Christian life of faith, a birth: 
 ΓΑ regeneration, or second birth, as distinct 
 from the first; (2) a birth from above, as the 
 perfect, real birth for the eternal kingdom of 
 God.—'Iow Christian earthly things, the perso- 
 nal experiences of the Christian, are rooted in 
 Christian heavenly things, the mysteries of God. 
 —Water and wind, the fundamental elements of 
 the first creation, emblems of the second.—Chris- 
 tianity the most hidden life, and at the same 
 time the most manifest.—The conversion of Ni- 
 codemus, or Christ the Saviour even of the great 
 of this world.—And the Saviour of an honest 
 Pharisee.—The being born from heaven alone 
 leads ¢o heaven.—Twice, the number of life: (1) 
 Twice to be born; (2) twice to die; (5) twice to 
 live —A ruler of the Jews and the King of the 
 Jews, orthe hierarch and the Lord.—The hea- 
 venly birth and the heavenly eye.—Water and 
 the Spirit.—Wind and the Spirit.—The voice of 
 the wind and the course of the wind.—The newly 
 born: A breath of the Spirit, manifested by its 
 sound.—The knowledge of Nicodemus and the 
 knowledge of Christ.—The threefold relation of 
 Christ to heaven: (1) The inner heaven; (2) 
 the upper heaven; (9) the open heaven.—The ser- 
 pent emblem, and the emblem of the Crucified — 
 The elevation in supreme judgment —God so 
 loved, efc., (ver. 1) the infinite scale of the love 
 of God.—Condemnation, despised salvation.— 
 Unbelief, the second and irremediable fall.—Un- 
 belief, sin in its desperate form, as the root, the 
 sum, and the denial of sin. Unbelief once de- 
 cided, judgment begins.—The false man and the 
 sincsre.—The shunning and the seeking of light. 
 The works of the upright strive as suoots of light 
 towards the light of day. 
 The Pericope for Trauty, vers. 1-15. The Fa- 
 ther, the Son, and the Holy Ghost active and ma- 
 nifest in the work of regeneration.—The experi- 
 ence of the Christian an experience of the Holy 
 Trinity; (1) Of the Spirit, in the virtue of the 
 word and sacrament; (2) of the Son, in the vir- 
 tue of the death and resurrection of Christ; (5) 
 of the Father, in the virtue of manifested, world- 
 embracing love. 
 
 The Pericope for 2. Pentecost, v. 16-21. The 
 love of God for the world, the motive to the di- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 vine consummation of the world: (1) In the re- 
 deeming gift of the Son; (2) inthe testing opera- 
 tion of the Spirit.—The redeeming motion of the 
 love of God in its all-embracing majesty: (1) 
 Comprehended in the gift of the Son, and there- 
 fore embracing the world (Jews, heathen, etc.); 
 (2) directed to each lost individual, and to all, 
 as a power of salvation; (9) embracing depth 
 and height (death and life) to raise sinners from 
 perdition to the eternal life of heaven; (4) a 
 redeeming operation so decisive that, embracing 
 heaven and hell, it is manifest both in the con- 
 denned and in the saved (in the one as love de- 
 spised, in the other as love believed); (5) em- 
 bracing beginning and end, manifest in a process 
 of grace having its root in the election of grace 
 passed upon all the children of truth (gratia 
 preveniens), and its top shining in the light of 
 eternal glory.—Christianity not in any wise a 
 condemnation: (1) Neither in its source (the 
 love of God), (2) nor in its design (the sending 
 of Christ); (8) nor in its operation (the believer 
 is not judged, the unbeliever Aas judged himself). 
 —The gift of the Son a precursor of the outpour- 
 ing of the Spirit.—The mysteries of darkness and 
 the mysteries of light in the world, as all brought 
 into day by the light of Christ. 
 
 Srarke: Examples of notable converts are 
 worth recording, that the goodness of God may be 
 magnified, and others may be encouraged. Those 
 who sit in the highest ranks and the most honor- 
 rable offices, should think more of their human 
 misery than of their elevation and dignity in the 
 world.—A man, though living in the most hard- 
 ened condition (Phariszxism), may nevertheless 
 be converted.—Rank, office, and fear often stand 
 in the way of conversion; but happy they who 
 value more the salvation of their souls, and over- 
 come those hindrances.—Masus: Not all noe- 
 turnal meetings for edificition are suspicious 
 and to be forbidden.—Fear a great hindrance to 
 goodness.—OsrtanpER: The weak in faith must 
 not be despised.—Lance: The ground of the 
 necessity of regeneration lies in the nature of 
 God and of man.—The doctrine of regeneration 
 must be diligently pressed, 1 Cor. ii. 14.—The 
 scruples of scholars.—Tit. 111, 5.—1 Peter iii. 
 21.—The patience of Christ with the weakness 
 of man, and His friendly careto remove all doubts 
 and scruples, area model for us, 1 John iii. 9; 
 2 Peter i.4; Rom. viii. 5.—Znisius: All that pro- 
 ceeds not from spiritual regeneration, be it never 
 so pure and brilliant inits glitter, is nothing to- 
 wards salvation, and cannot please God.—The 
 nobility of the regenerate: raised to the 
 highest ranks of heaven, Col. iii. 9, 10.—Masus: 
 The senseless astonishment of unbelief is good for 
 nothing, but before the sublimity of the divine 
 mysteries one loves in reverence to wonder.— 
 The same: The grace of the Holy Ghost is free, 
 not bound either to means, persons, or times.— 
 CaNstEIN: As often as we hear the wind, we 
 ought to think of the mystery of regeneration, 
 Job xxxvii. 9.—Art thou a master, etc. The true 
 heart-theology is not always to be found among 
 people of great titles and places.—God so loved 
 (v. 16). So overflowingly and so intensely, and 
 after this manner and in this order. The love 
 of God the first and true source of all our blessed- 
 ness.—Believers must, it is true, stand before 
 
CHAP. III. 1-21. 
 
 the judgment, but they come not into judgment. 
 — Bibl. Wirt.: Faith alone is the means of sal- 
 vation; therefore unbelief is the sole cause of 
 damnation.—The blame lies with men, Hos. xiii. 
 9.—HepiINGER, on the words: Every one that 
 doeth evil: Wickedness shuns the light, yet it 
 must come to the light.—Zstsius: Could the 
 stones and beams of many a palace and dwelling 
 speak, what abominations, wrought in secret, 
 should we not hear! Yet that great day of judg- 
 ment will make manifest every hidden thing, as 
 truly as God is God.—OsranpER: Many would 
 rather in eternity be put to shame before God, 
 angels, and the elect, than blush a moment be- 
 fore a few people in the world. 
 
 Gertacu: A chief point of corruption in the 
 doctrine of the Pharisees of that day was their 
 entirely outward conception of the law, and 
 their consequent utter mistaking of the relation 
 of man to God. The deep, sinful corruption of 
 human nature and the necessity of aregeneration 
 were to all purpose utterly hidden from them. 
 If, therefore, they would partake of the salva- 
 tion which Christ brings, they must clearly per- 
 ceive the need of it.—At all events Nicodemus 
 hoped to find out whether the kingdom of God 
 
 was soon to appear; that he, in that case, was | 
 
 to have a share in that kingdom, he had no 
 doubt.—Jesus shows him that the kingdom of 
 God, which he was expecting as future and ex- 
 ternal to himself, was already inwardly present; 
 but not yet for him, because this required an 
 entire transformation and renewal of the mind. 
 —The baptism with water was an emblem of 
 repentance under the law, grief for sin; the 
 baptism with the Spirit denotes the operation of 
 the renewing, inwardly transforming power of 
 the grace and truth of God in Christ Jesus. To 
 the water baptism of John (which Jesus conti- 
 nued by His disciples), he theyefore says, must 
 be added the Spirit-baptism “of the Messiah, 
 which was promised by John himself.—Every 
 force produces its like. If a man should even 
 be bodily born a second time by an external 
 miracle, he would remain the same.—The Spirit, 
 the eternal, almighty, all-creating and all-renew- 
 ing divine life which is in God and is God Him- 
 self, by partaking of which man, against and 
 above nature, is renewed to holiness and to vic- 
 tory over the world and death.—Christ was be- 
 gotten of the Holy Ghost, and those who believe 
 in Him are children of God by the same Spirit. 
 —The beginning of good works is the confession 
 of evil works. 
 
 Lisco: Regeneration is necessary in part on 
 account of the constitution of the spiritual king- 
 dom to which the man is to belong, in part on 
 account of the natural state in which the human 
 heart is found, which is flesh (Luther's Marginal 
 Note).—The two parts: Word and Spirit, belong 
 together, as in wind the two things: sound and 
 blowing. —Faith and unbelief as the inner ground 
 
 of the opposite fates of men.—Braunu: Nicode- | 
 
 mus came to Jesus by night. If not through 
 cowardice, at least through delicate self-love and 
 regard for his associates inrank and office. Yet. 
 he came, and had much to overcome: riches of 
 earthly goods, riches of reputation and power, 
 riches even of virtue and righteousness.—Gide- 
 on’s act in the night, Jud. vi. 27.—2 Cor. v. 17. 
 
 jiert” (August. Conf., ch. 2, 3 3, 4). 
 
 18. 
 
 —Every soul has its determination either to rise 
 to glorification in the clear light of the divine 
 Spirit, or to sink into the perdition of the curse, 
 and God would that every soul should be born 
 again not of corruptible seed, but of incorrupti- 
 ble, by the word of God, which liveth and abideth 
 forever, 1 Peter i. 23.—Ringer: Christ leaves 
 Nicodemus time to take root and bear fruit. 
 
 Hevusner; Noctes Christiane more than Noctes 
 Attice.—The danger of worldly honor.. He who 
 stands high in the world, must be at unspeaka- 
 ble pains to become small and humble.—The 
 miracles a legitimate ground of belief in the di- 
 vine mission of Jesus.—Nicodemus here stood in 
 the fore-court of conversion.—A man is always 
 only one thing, ruled either by the flesh, or by the 
 Spirit (there is, however, a stage of transition, 
 Rom.vii). Nothing more astonishes and offends an 
 unconverted man, thanto say to him: Thou must 
 beradically changed. The doctrine of the Father, 
 the Son, and the Spirit, as the sum of Chiristi- 
 anity: (1) God the Father, full of severity and 
 love, has founded a kingdom for which man is 
 destined; (2) for this fallen man needed regen- 
 eration by the Spirit; (8) this he now receives 
 through Christ, by faith in Him.—Love of sin 
 prepossesses against truth.—Here is to be found 
 the Christian conception of those who are really 
 obscurantisis.—Often the opinion steals in, that 
 the inward alone (that is, what is kept back, 
 shut up,) makes the Christian. When Victorinus 
 (so Augustine relates), deeply moved by reading 
 the Holy Scriptures, said confidently to Simpli- 
 cianus in Rome: “Know that I am already a 
 Christian,” and Simplicianus answered: ‘I will 
 not believe it, nor count thee among the Chris- 
 tians, till see thee in the church of Christ.” 
 Victorinus laughed and said: **Do the walls then 
 make a Christian?” But afterwards, fearing 
 Christ might not confess him, unless he con- 
 fessed Christ, he suddenly came to Simplicianus 
 and said: ‘*Hamus ad ecclesiam, Christianus volo 
 Swift held 
 his family worship with his servants in perfect 
 secresy, merely to avoid suspicion of hypocrisy 
 (see his Life of Sheridan). Learn to rise above 
 the judgment of the world; be not ashamed of 
 your better principles. 
 
 ScHLEIERMACHER: In every one the beginning 
 of the divine working can no more be deter- 
 mined, than the end of it can be descried.— 
 Even those whom we may compare to the master 
 of Israel, have continued but too long in that 
 which could be the property and benefit of only 
 a particular age or a small part of the Christian 
 Church; and they had not bren able to rise 
 above this narrow horizon, and view the work 
 of grace in its whole grand compass; and just 
 by reason of this, they have led believers astray. 
 —Vers. 16-18: The great object of Christ's 
 mission. He appeared among us as a(the) token 
 (token and seal) of the love of God, the object 
 of faith, the universal possession of all men.— 
 Busser, on the brazen serpent: Jesus the life 
 of my life, Jesus the death of my death.— 
 Nitzscu: The mystery of our spiritual regene- 
 ration: (1) The necessity of it; (2) the possi- 
 bility of it; (8) the actuality of it.—HosBacH: 
 The new birth: (1) What is it? (2) How does 
 it arise? (9) Whither does it lead ?—0O. v. GzR- 
 
140 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 φτάση: The glorification of the triune God in 
 the regeneration of man.—Kuine: The being 
 born of the Spirit, on the one hand manifest, on 
 the other hidden as to its origin and end. 
 [Buenirr: ’Tis not enough that we be new- 
 dressed, but we must be new-made, that is, 
 thoroughly and universally changed, the will by 
 renovation, the affections by sanctification, the 
 life by reformation. We must be like God, or 
 we can never live with Him. If we be not like 
 Him in the temper of our minds on earth, we 
 ean never be happy in the enjoyment of Him in 
 heaven; for heaven, which is a place of the 
 greatest holiness, would be a place of the great- 
 est uneasiness to an unregenerate and an un- 
 holy person; the contagion is universal, deep, 
 and inward, therefore such must the change be. 
 —The way and work of the Holy Spirit in the 
 soul's regeneration, is oft-times very secret, and 
 usually exceeding various. Various as to the 
 time. Some are wrought upon in youth, others 
 in old age. Various in His methods of working: 
 Some are wrought upon by the corrosives of the 
 law, others by lenitives of the gospel. Various 
 in the manner of His working, and in the means 
 by which He works: Upon some by a powerful 
 ordinance, upon others by an awakening Provi- 
 dence. But the Spirit’s work in all still the same, 
 it produces likeness to God.—Ryie: What a 
 feeble beginning a man may make in religion, 
 and yet finally prove a strong Christian. Never 
 despise the day of small things (Zech. iv. 10).— 
 
 What a mighty change our Lord declares to be 
 needful to salvation, and what a remarkable ex- 
 pression He uses in describing it.—A day will 
 come when those who are not born again will 
 wish that they had never been born at all.— 
 AvGUSTINE (on ver. 15): The bite of the Serpent 
 brought death ; the death of Christ brings life. 
 Look at the Serpent, that the Serpent may not 
 harm you. Look at death that death may not 
 hurt you. But at whose death? At the death 
 of Him who is the Life. Death died in Christ, 
 so that we may now say: “Ὁ death, where is 
 thy sting,” e/c.—Luruer: Henceforward, he 
 who is condemned must not complain of Adam, 
 and his inborn sin. The seed of the woman, 
 promised by God to bruise the head of the ser- 
 pent, is now come and has atoned for sin and 
 taken away condemnation. But he must cry out 
 against himself for not haying accepted and be- 
 lieved in the Christ, the devil’s head-bruiser and 
 sin-strangler. If I do not believe the same, sin 
 and condemnation must continue.—LayaTer 
 (ver. 16): Jesus means one who creates joy and 
 happiness. He who views Jesus otherwise than 
 as a bringer of joy, the gospel as anything else 
 but a message of joy, suffering as anything but 
 a fountain of joy, knows neither God nor Christ 
 nor the gospel. God is love, and love can only 
 love. God is the living will of love. Love is 
 pure joy and makes happy all who come in con- 
 tact with it.—P. 8. ] 
 
 Vi. 
 
 JESUS IN THE JUDEAN COUNTRY, AND THE SPREAD OF HIS BAPTISM, WITH ΤῊΝ FAITH OF THE PEOPLE. 
 LAST TESTIMONY OF JOHN THE BAPTIST CONCERNING CHRIST. 1 ae THE TRUE BAPTIST. THE 
 BRIDEGROOM OF THE CHURCH, WHO COMES FROM HEAVEN. (The Real Song of Songs.) 
 
 πα. TUM: 2236; 
 
 92 After these things came Jesus and his disciples [came] into the land of Judea; 
 23 and there he tarried with them, and baptized. And John also was [still] baptizing 
 in Anon near to [omit to] Salim, because there was much water there: and they 
 24,25 came and were baptized. For John’ was not yet cast into prison. Then there 
 arose a question between some of [on the part of ] John’s disciples and the Jews 
 26 [a Jew]? about purifying [religious washing]. And they came unto John, and said 
 unto him, Rabbi, he that was with thee beyond [the] Jordan, to whom thou barest 
 [hast borne] witness [didst serve as a witness], behold the same baptizeth, and all 
 men come [are going] to him. 
 27 John answered and said, A man can receive nothing, except [unless] it be given 
 28 him from heaven. Ye yourselves bear me witness, that I said, 1 am not the Christ, 
 29 but that Lam sent before him. He that hath the bride is the bridegroom: but the 
 friend of the bridegroom, which [who] standeth and heareth him rejoiceth greatly 
 [lit., rejoiceth with joy, χαρᾷ χαίρει] because of the bridegroom’s voice: [.] this my 
 30 joy therefore is fulfilled [is made full, complete]. He must increase, but I must de- 
 31 crease. He that cometh from above is above all: he that is of the earth is earthly 
 [is of the earth],’ and speaketh of the earth: he that cometh from heaven is above 
 32 all‘ And [omit And} what he hath seen and heard, that he testifieth; and no 
 33 man receiveth his testimony [and his testimony no one receiveth]. He that 
 hath received his [his emphatic, αὐτοῦ τὴν μ.] testimony hath set to. [omit to] his 
 34 seal that God is true. For he whom God hath [omit hath] sent speaketh the 
 words of God: for God [he]* giveth not the Spirit by measure unto him [omit unto 
 
— 
 
 CHAP. III. 22-36. 141 
 
 86 ἤν]. The Father loveth the Son, and hath given all things into his hand. 
 
 36 He that believeth on [in] the Son hath everlasting lite: and he that believeth not 
 [disobeyeth, ὁ δὲ ἀπειλῶν] the Son shall not see life; but the wrath of God abideth 
 
 on him. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 23. [The art. 6 before ᾽τωάννης is wanting in X. B. and omitted by Tischend., bracketed by Alf.—P. 5.7. 
 
 2 Ver. 25. [ἐγένετο οὖν ζήτησις ἐκ τὼν μαθητὼν ᾿Ιωάννου μετὰ ᾿Ιουδαίου. ‘Lhe singalar is strongly sustained by te 
 A. B. L., etc., and adopted by ‘Tischend., ‘Treg. AIF, Ww. and H., against the text. rec. ᾿Ιουδαίων which is supported by %* 
 G., ete. Meyer: Der Plural bot sich mechanisch dar, viz. to conform to μαθητῶν.---Ὁ. 8.] Ἂ ; 7 ἢ 
 
 8Ver. 51. [ὃ ὧν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστίν, is apparently tautological, but the difference lies in the emphasis: 
 to the origin of a man corresponds his character.—P. 8.] ‘ ; 
 
 4 γον, 31. [The secoud ἐπάνω πάντων ἐστίν is omitted by δ. D. and Tischend. (ed. VIII), supported by Nc A. B. L. 
 and retained by Treg., Alf., Westc. and H. ‘in brackets), Meyer, Lange.—P. 8. | Ἵ ὯΝ 
 
 5 Ver. 32. |The καὶ is wanting in several cod, also in B. L. al. which retain the second ἐπάνω πάντων ἐστίν, and is 
 omitted by Tischend., Alf., Treg., W. and H.—P. 8.] ; 
 
 6 Ver, 34. Ὃ θεός is wanting in B. and in other considerable codd. [§. C.1 L., omitted by Tischend, Alf., ete.—P. 8.] 
 
 7 Ver. 34. [The A. V., with many commentators, refers the passage to Christ, and hence supplies αὐτῷ. But the sen- 
 tence is general in its character, hence the present δίδωσι. Christ had already received the fulness of the Spirit in baptism. 
 —P.8.] 
 
 ing blood of atonement (xix. 84; 1 John i. 7). 
 
 EXEGETICAL AND CRITICAL. : his baptism then had a prophetic character, and 
 ‘was subsequently not repeated, but completed 
 
 Ver. 22. After these things.—Merd ταῦτα. | by the pentecostal baptism of the Spirit.—P. 8. ] 
 
 Probably not only after th: interview with Nico-| “yey, 23. And John also was baptizing.— 
 demus (Meyer), but after ailthat is related of | This statement serves to explain what follows.— 
 His stay in Jerusalem. In Aenon; [2}} PPP, adjective of PY, «place 
 
 Into the land of Judea.—Judea here, of 
 course, notin the wider sense of Palestine, but ; 
 : siete ‘ ΣΝ 405 mafia tne was 
 in the narrower sense, as distinguished from|{‘\¥ ἢ) ‘‘dove-fountain,” without arguing the 
 Samaria, Galilee, and Perea; Southern Palestine, | matter. According to Eusebius and Jerome; 
 on this side the Jordan, having Samaria on the|[(Onomasticon under Aenon and Salem] Acnon 
 north, the Jordan and the Dead Sea on the east, | lay in octavo lapide Scythopoleos ad meridiem Juxta 
 Idumea on the south, Philistia and the Mediterra-| Salem et Jordanem: and Salem: in octavo lapide a 
 nean on the west. And here, too, not the province | Sey‘hopoli in campo Vicus Salamias. From this it is 
 of Judea itself is meant, to which in fact Jeru-| inferred that both places were in Samaria; which 
 salem especially belonged, but the Judean coun-| Epiphanius (er. lvii. 2) confirms.* This has 
 try ; ᾿Ιουδαία being here used adjectively [χώρα been thought so inconsistent with our passage, 
 ᾿Ιουδαία, Mark i. 5; Acts xvi. 1]. From the} that two places of similar names, Shilhim and 
 baptizing Meyer infers a sojourn on the Jordan| Ain, which, according to Josh: xv. 82, lay on the 
 towards the north-east. southern border of Judea, have been substituted. 
 And there he tarried with them.—From/ According to others the places in question might 
 the time of His return to Samaria (probably | have lain in Judea hard by the Samaritan bor- 
 about seeding time, see ch. iv. 35) we may infer/ der (see Meyer). Robinson (ILL., p. 822) founda 
 that He continued in the Judean country from | Salem near Nablus, remote from the Jordan. Ac- 
 the month of March till perhaps November or | cording to this it has been held improbable that 
 December, at least half a year (see the place} Aenon was on the Jordan, and Liicke thinks it 
 referred to). was a place of springs. Wesuppose that John 
 And baptized.—According to ch. iv. 2 Jesus | might very probably have been baptizing tem- 
 Himself did not baptize; but as John remarks} porarily on Samaritan ground. Elijah, his pro- 
 this only in a passing and supplemental way, he 
 evilently intends to designate this baptism as ἃ] _*[This view is held by Dr. Thomson (The Land and the 
 oe tJ Hi Tf Virbuall ὃ ἃ Book, IL., 176). We visited Beisén (Scythopolis) and the 
 baptism ο 6508 PAINS EAL. [ Wu Wee (accord- neighborhood, and represents the valley there as abounding 
 ing to the maxim: quod quis per alium Facit, td | in fountains and brooks and as one of the most fertile in 
 ipse fecisse dicilur), but not literally : for the testi- | Valestine; yet he found no traces of the name. “The lovely 
 / Rea OF ck. licit. chat Vee ᾿ Hi If did valley of Jezreel,’ he says, “irrigated by the Jaldd, and the 
 mony 0 oie a 15. exp fell, that Jesus mimse 1 | Ghor Beisan below, watered in every part by many fertilizing 
 not baptize. His work was to preach and to) streams, are capable of sustaining a little nation in and of 
 ti with the Holy Spirit: water baptism | themselves. Besides, Beisan is the natural highway from 
 bap HAS NE wae a Η y ah ΕΙ Ι ὃ chee d P ld Bashan and the east to the sea-board at Haifa and Acre, and 
 was a Subordinate ministerial office, and could | ajso to southern Palestine and Egypt. The Ghor once teemed 
 as well be performed by others. For the same | with inhabitants, as is evident from ruined sites, and from 
 reason Paul did not baptize except ina few tells too old for ruins, which are scattered over the plain. 
 leant 14 16 Tl b . f th : ee I took down their names as now known to the Arabs, but 
 cases, 290 Lg Meee στὸ Be aptism of the Gis- | none of them have any historic significance. Of Salim and 
 ciples of Jesus, which is only mentioned here and | Enon, which must have been in the ghor at no great distance, 
 iv. 2, was still essentially the baptism I I could hear nothing.”—P. S.] Z 
 eee hug ee ᾿ Ἢ ‘ir, Ay Ξ of Jo re t (So aiso Hengstenberg, I., 224. The Alex. Codex of the 
 but it pr eparet the way for ristian | aptism, | Sept. renders the three names of places in Jos. xv., Σελεεὶμ 
 which was instituted after the resurrection, Matt. | καὶ "Aw i Ῥεμμών. In Neh. xi. 29 the last two naines are 
 ἯΙ. 19. ¢ s ‘ormed he birth-da combined in En-rimmon. The southern country was very 
 xviii. 1 δὰ and first yee ee Mrs B rth day of dry. a continuation of the Arabian desert. Hence the re- 
 the Christian Chure 1, Acts ii. . efore Christ mark. “there was much water there,’ which would be rather 
 had finished His work on earth, the Holy Spirit superfluous if applied to a place in Galilee or on the banks 
 was not yet in full regenerative operation (vii of the Jordan, receives its full meaning. Yet this holds good 
 
 . Ξ Pay also of Dr. Lange’s view, who, with Robinson, locates Salem 
 39), nor could baptismal water signify the cleans- | near Nablus.—P. ΒΚ νὰ i 
 
 abounding in springs.”” Meyer makes out of it 
 
142 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 totype, dwelt long with a Phenician widow; 
 Elisha healed the Syrian Naaman by directing 
 him to wash in the Jordan. John, on his ap- 
 pearance, preached: God is able of these stones 
 to raise up children unto Abraham. If John 
 was to execute his office as fore-runner of Christ 
 in His universal character, he must have come 
 to Samaria, and even to the Galilean court (see 
 the direction of the ang:+l, Luke i. 17 and 76). 
 He might have had, moreover, special reasons 
 for this. He could not give up his work, be- 
 cause he felt himself appointed to die in his 
 official service; yet he wished also to give way 
 to the Lord, and, not as compellea by events, 
 but voluntarily, to decreas» by the side of ILim. 
 This purpose would be exactly served by his 
 retiring into a small place, and especially by his 
 beginning to labor in ‘Samaria. It is further 
 noteworthy, that immediately after this Christ 
 begins to teach in Samaria, though only in 
 passing, and that the passage before us relates 
 to the disciples of John who were involved in a 
 controversy with a Jew concerning purification. 
 If this Jew seems to have given the preference, 
 as a Jew, to the baptism of Jesus, it is natural 
 to suppose that he based his preference on the 
 fact that Jesus was baptizing on Judean soil, 
 John in Samaria. Enon at all events lay this 
 side the Jordan. The objection that John was 
 still baptizing in his old way, is solved by his 
 calling. As to the objection that he was not 
 baptizing ‘into Jesus,’’ he had only to baptize 
 into Christ; to point out the Christ in Jesus was 
 the business of his testimony. Meyer remarks, 
 against Bretschneider and others, that he did 
 not baptize into Jesus because Jesus had not yet 
 appeared at allasthe Messiah. Yet John had de- 
 signated Him as the Messiah, and now did so again 
 with the utmost clearness. But his office as 
 fore-runner had not ceased with a public ap- 
 pearance of Jesus as the Messiah. 
 
 There was much water.—This can be 
 mentioned to define only the spot, not the region. 
 
 Ver. 24. John was not yet thrown into 
 prison.—This, according to De Wette, Meyer, 
 etc., is intended to be a correction of the Synop- 
 tical tradition. But it is only a completion of it; 
 for the Synoptists open the ministry of Jesus with 
 His labors in Galilee, not because these were the 
 “very beginning” (Tholuck), but because this 
 was the current tradition, and because their 
 method of construing the history, particularly 
 with regard to the contrast between John and 
 Christ, required it. At the time of the return 
 of Christ from the country of Judea to Galilee 
 in the winter of 781 John had been cast into 
 prison, according to Marki. 14; during his first 
 great tour in Galilee He received the embassy 
 from the Baptist in the spring of 782; after His 
 return from the feast of Purim in March of 782, 
 however, He received the intelligence of the exe- 
 cution of the Baptist, according to Matth. xiv. 
 12; comp. John vi. 1. 
 
 Ver. 25. A question.—Z/fryorc, disputation. 
 Not with the Jews, but witha Jew. [See TexruaL 
 Nores.] The one Jew, who disputes with the 
 disciples of John concerning purification (περὶ 
 kavapicuov), that is, concerning the religious 
 washing for purification, which must precede the 
 kingdom of heaven [Ezek. xxxvi. 25; Zech. xiii. 
 
 1], or concerning the baptisms of John and Je- 
 sus as to their purifying virtue and Messianic 
 validity, gives exegetical trouble. According 
 to Tholuck the controversy was begun by dis- 
 ciples of John, and yet the Jew on his part con- 
 tentiously extolled the baptism of Jesus, to pro- 
 voke the disciples of John; in other words, with 
 not the best design. This evil design is more 
 strongly represented by Luthardt: An intent to 
 make the Baptist untrue to his office, in order to 
 operate the more effectually against Jesus. 
 Chrysostom and Semler, on the contrary, have 
 supposed that the Jew had been baptized by Je- 
 sus, which seems also implied in the complaint 
 of John’s disciples in the next verse. [The first 
 sacramental controversy, and the forerunner of 
 a good many.—P. 5.1, 
 
 Ver. 26. He that was with thee, towhom 
 thou hast borne witness.—Jealousy is at the 
 out-set betrayed by the avoidance of the name of 
 Jesus (comp. Luke x. 87; xy. 80); then it is 
 
 implied that Jesus had been at first Himself de-~ 
 
 pendent on him, that is, as one baptized by him; 
 though it is not asserted, as by the modern criti- 
 cism, that He had beena pupil of John. Zo whom 
 thou barest witness, etc. A reproach against John 
 and Jesus at once (‘‘behold, the same”). Yet 
 expressed only in the tone, in the choice of 
 words, while nothing is literally ventured be- 
 yond historical statement. But that they, them- 
 selves irritated, wished to provoke the Baptist to 
 see in Jesus an unauthorized rival in the matter of 
 baptism, no matter how much He may be in other 
 respects, is manifest. Every expression, in this 
 view, is pregnant. Even the words: ‘beyond 
 Jordan,” might imply that they had known bet- 
 ter baptism-days on a better soil. Finally their 
 displeasure expresses itself in the exaggeration: 
 ‘‘all men come to Him.” Nevertheless they can- 
 not be considered decidedly hostile; they show 
 
 an uncertainty, a wavering, in the issue of which . 
 
 the mass of John’s disciples afterwards split into 
 two branches, one friendly, the other hostile. 
 The Baptist was to express himself on this distine- 
 tion of two baptismal communions existing together. 
 Ver. 27. A man can receive nothing 
 (take nothing upon himself).—A general princi- 
 ple of religion, applied to the kingdom of God. 
 Gifts and positions in the kingdom of God rest 
 upon the free grace and investiture of God Him- 
 self. Here lies the obligation of humility before 
 God, reverence for the gifted, freedom from 
 envy, modesty, self-respect. The form of the ex- 
 pression silences by its universality, the spirit of 
 the expression purifies by its repression of human 
 nature, its emphasizing of the divine. The refer- 
 ence of the maxim: (1) To the Baptist, accord- 
 ing to many ancients and moderns (Liicke). Wet- 
 stein: Non possum mihi arrogare et rapere, que 
 deus non dedit. (2) To Jesus; De Wette, Meyer: 
 The greater ministry is given by God to Him. 
 (3) To John and Jesus (Kuinoel, Luthardt; 
 Tholuck doubtful). The last view is no doubt 
 the true; for the maxim is the general superscrip- 
 tion of the following contrasts: Christ and John; 
 (1) Christ and the forerunner; (2) the Bridegroom 
 and the Bridegroom’s friend; (9) the increasing 
 One, and the decreasing: (4) He who is from 
 heaven, and he that is of the earth. Godis above 
 the distinction, and gives to each one his own, 
 
 ~~ -.. 
 
CHAP. III. 22-36. 
 
 148 
 
 Ver. 28. Ye yourselves bear me wit- 
 
 ness.—Ye yourselves, so jealous, bear witness. 
 
 to my modesty, in that ye recall how I bore wit- 
 ness to Him. But that.—’AA2’ or: seem only a 
 transition to the discourse dependent on it 
 (Meyer, Winer). Yet the expression might also 
 point back to the Baptist’s description of him- 
 self (ch. i. 23), with the sense; τοῦτο εἰμί, ὅτι ἀπ. 
 -- Ἐκεῖνος refers to Jesus, of whom they had 
 been speaking. De Wette. 
 
 Ver. 29. He that hath the bride.—The 
 Old Testament theocratic figure of the marriage- 
 union between Jehovah and His people, Is. liv. 
 5: Hos. ii. 19; and the Song of Songs, according 
 to Bengel and Luthardt;* which Meyer doubts, 
 because that book is not quoted in the New 
 Testament; yet it is manifestly an example at 
 least in favor of the view here mentioned.—This 
 figure passed over to the relation between Christ 
 and the renewed and adorned theocratice people, 
 Eph. v. 82; Rev. xxi. 2,9. He that hath the 
 bride, is therefore he to whom she is given from 
 above, and who is thereby distinguished as the 
 supremely Gifted. He is the bridegroom (De 
 Wette: Comp. the proverb: Wer das Gliick hat, 
 fiikrt die Braut heim).—From him is here distin- 
 guished the friend of the bridegroom, a dis- 
 tinct personage in the Jewish wedding usage. 
 Liicke: Φίλος Tov νυμφίου answers to the Hebrew 
 13), in which, however, the ideas of φίλος τοῦ 
 vod. and παρανύμφιος or νυμφαγωγός are com- 
 bined. According to the Hebrew custom, the 
 Shoshben, a friend of the bridegroom, was a 
 necessary mediator both in the formation and in 
 the conclusion of the marriage. In behalf of 
 his friend he made suit with the bride, and was 
 the indispensable negotiator between the bride 
 and bridegroom in relation to the wedding. At 
 the wedding itself he was achief manager of the 
 feast, a necessary functionary at the inspection 
 of the wedding-chamber, and even after the close 
 of the marriage a mediator in misunderstandings 
 and dissensions.—In a passage Ke/uvoth (fol. 12, 
 1) it is expressly said: Duos DIIWW constitue- 
 bant, unum sponso, alterum sponse (Schottgen, 
 Hore [Hebr. et Tulm.). Another name is ΙΝ (tr. 
 
 Sanhedrin f. 27, 2). Doubtless John has es- 
 pecially in his eye the business of the wooing, 
 to which he was appointed. And then besides his 
 subordination to the bridegroom, and his unen- 
 vious service in relation to the bride, he ex- 
 presses also the honor and satisfaction he has in 
 his position. 
 
 Standeth and heareth him.—(1) Interpre- 
 tation according to rabbinic passages: customary 
 listening of the shoshbenim at the door (ἐπὶ τῇ 
 ipa) of the bride-chamber. For the particu- 
 lars see Liicke, 1., p. 564. Prohably only iso- 
 lated apocryphal instances suggested by apocry- 
 phal accounts (Tobias. Something like it here 
 and there perhaps in the history of Jesuitism and 
 Herrnhutism). Hard to imagine as general cus- 
 tom. (2) Baumgarten-Crusius, Luthardt: He 
 waits for him that is to come, and hears his voice 
 as he approaches, bringing his bride home. 
 Against this Meyer: The παρανύμφιος does not 
 
 * [Hengstenberg also (I. 232 f.) sees in the whole passage, 
 and especially in the voice of the beloved, and the friend of 
 the bridegroom, clear allusions to Cant. 11. 8; V.2.—P. 8.] 
 
 stand waiting for the bridegroom, but accompa- 
 nies him on the way to the house of the bride. 
 Such waiting is the part of the bride’s-maid, 
 Matth. xxv. 1. (3) Eckermann, Meyer: He 
 stands at his service, waiting his bidding, and 
 meantime rejoices in his conversation and glad- 
 ness in general. (4) Tholuck: The conversa- 
 tion of the bridegroom with the bride preceding 
 the wedding. (5) Liicke: The voice of the bride- 
 groom has in the Old Testament almost the tone 
 of a proverb, Jer. vii. 834; xvi. 9; xxv. 10. The 
 friend stands at his side and hears the happy 
 voice of the bridezrvom. More accurately Gro- 
 tius: VIP, stare est ministrare, ul Genes. xli. 46; 
 Deut. i. 88; Zach. iii. 7: audiens blandimenta ad 
 sponsam. Vide Cant. Cuntic.: Hee est vox φωνὴ 
 νυμφίου. The reference is no doubt to affec- 
 tionate and tender greetings to the bride, not 
 commissions (Meyer: bidding) to the friend. 
 The friend stands (back) and hears in silence 
 how the bridegroom himself talks to the bride of 
 his love, contrasted with his own business-like 
 talking of it to her in urging the suit. 
 
 The voice of the bridegroom is therefore the 
 New Testament words of love, the gospel of 
 Christ, and that even in distinction from the now 
 ceasing lispings of prophecy concerning the new 
 covenant. De Wettexlso: Of the gladness of the 
 bridegroom. When Tholuck observes that φωνή 
 must not be referred to the rejoicings at the wed- 
 ding, since the wedding begins later with the 
 inauguration of the kingdom, and thus far only 
 the conversation of the bridegroom is introduced, 
 it must be remarked that the figure of the wed- 
 ding is not intended to be pressed. According 
 to the word of Christ, Matth. ix. 15, the wedding 
 had already in one view begun with His appear- 
 ance. In another view it began with His resur- 
 rection and the founding of the church, Matth. 
 xxii. 9. In still another view it is to come at 
 the second appearing of Christ, and meantime 
 the Apostles are the wooers of the bride, 2 Cor. 
 xi. 2; Rev. xxi. 19. These aspects might per- 
 haps be distinguished by the three stages of go- 
 ing for and saluting the bride (the act primarily 
 
 | meant here), the wedding-feast, and the final 
 
 nuptials; denoting the preaching of the gospel, 
 the outpouring of the Holy Ghost and founding 
 of the church, and the manifestation of the king- 
 dom. Yet we cannot apply this distinction of 
 periods.to the words of the Baptist. To his pro- 
 phetic view the wedding was begun. 
 
 Rejoiceth with joy.—Xapa χαίρει, see 
 Luke xxii. 15, [and WWN Wi, Is. 1xi. 10. A 
 Hebraizing mode of intensification: pure joy, 
 joy and joy only.—P. 5.7 The διά, as in 1 Thess. 
 iii. 9, which is unusual, in place of the classical 
 ἐπί, etc., adds emphasis to the voice in itself. He 
 finds that voice a compensation to his position. 
 Contrast of this unenvious joy with the jealous 
 tones of the disciples of John. 
 
 This my joy.—This his share in the wed- 
 ding. Hath been made full (πεπλήρωται, per- 
 fect tense).—In the happy meeting of the bride- 
 groom and bride in the house of the bride the 
 wedding itself is, to him, as good as come. He 
 has happily completed his task as wooer of the 
 bride. He has done the work of his life. See 
 the analogous perfect: μεμαρτύρηκα, and the exe- 
 gesis, ch. i. 34. Js fulfilled, has become perfect, 
 
144 
 
 Yet only in its kind, as the joy of the friend of 
 the bridegroom; therefore to he distinguished 
 from the perfection of the New Testament joy of 
 faith, Jolin xv. 11; xvi. 24; xvii. 18 (which 
 places Meyer cites). He meant not by this 
 the ceasing of his work, but the decreasing and 
 diminishing of it before the increasing glory of 
 the word and work of Christ. 
 
 Ver. 30. He must increase.—The true de- 
 scription of tne relation between John and Christ, 
 and between the O.d Covenant and the New, in 
 the primitive church, in the medizval church, in 
 this modern age, in the life of every evangelical 
 community, and of every individual Christian. 
 Increase: In labors, in authority, in disciples. 
 Deerease: ἐλαττοῦσϑαι, be diminished. Noble 
 freedom from envy. An admonition to His dis- 
 ciples. St. John Baptist’s day in the calendar, 
 the longest day [June 24th], after which the 
 days decrease; the birth-day of Christ [Dec. 25], 
 one of the shortest, from which the days grow 
 longer. 
 
 Ver. 31. He that cometh from above is 
 above all.—The relation of the section now fol- 
 lowing tothe preceding. Different views [of the 
 authorship of vers. 81-36]: (1) A meditation of 
 the Evangelist (Wetstein, Bengel, Kuinoel, Schott, 
 Paulus, Olshausen, Tholuck, efe.). as supposed 
 to be indicated by the Joln-like strain, an as- 
 sumed contradiction between vers. 382 and 26, 
 and the disappearance of all reference to the 
 Baptist. Against this it is observed, that there 
 is no break at any point, and the present in vers. 
 31 and 92 indicates the time of John the Baptist. 
 (2) A middle view (Liicke, De Wette, Hofmann): 
 The discourse of the Baptist is continued indeed, 
 but the subjective reproduction of the Evangelist 
 makes it almost a reflection of his own. (8) Con- 
 tinuation of the address of the Baptist, like vers. 
 16-18 in ch. i., and as in ch. 111. vers. 16-21 con- 
 tinue the discourse of Christ; my Leben Jesu, IL., 
 2, p. 521, Ebrard, γε, p. 294; also Meyer, [p. 
 180];* the Johannean character and coloring 
 being also admitted evenhere. The stately con- 
 clusion of the prophetic testimony of tlre Baptist 
 concerning Christ is not at all inconsistent with 
 his subsequent expression of human feeling, 
 Matth. xi. According to Strauss and Weisse 
 this passage in particular is supposed to prove, 
 that the discourses in John are not historical, 
 but composed by himself. From this passage 
 then, on the contrary, a clear light may be shed 
 upon the exquisite, far-reaching, teeming histo- 
 yical truth of the whole gospel. 
 
 Ὁ ἄνωθεν ἐρχόμενος. Present, referring to the 
 mission of Christ, which is just unfolding itself. 
 See the testimonies of the Baptist concerning the 
 divine dignity of Jesus, ch. i. 15-18; ver. 27: 
 vers. 29 384.—Above all.—With respect to 
 Christ all men are put in the category of the 
 need of salvation. 
 
 He that is of the earth, efec.—Not a tauto- 
 logy, but signalizing the difference of origin and 
 of consequent quality. From the origin of the per- 
 son, his nature appears, and from this his mode 
 
 * [Alford likwise ascribes the last verses to the Baptist, 
 and urges the inner coherence of the discourse itself, in 
 which John explains to his disciples the reason why Christ 
 must increase and throw his own dignity into the shade. 
 
 THE GOSPEL ACCORDING TO JOFN. 
 
 ee 
 
 of speaking. But how could John say this of 
 his testimony (Hofmann)? Tholuck argues: 
 Therefore the Evangelist says this, not the Bap- 
 tist. But the thing said must nevertheless be 
 true, and then it might even better be said by the 
 Baptist in his humility, than by the Evangelist 
 respecting his former teacher. The Baptist him- 
 self therefore must have said it. The question 
 is in what sense? We have a parallel at Johni. 
 18. In full comparison with the full glory of 
 Christ no one, not even of the prophets, nor the 
 Baptist, has ever seen God; in this comparison 
 every man, even of the prophets, the Baptist not 
 excepted, is of the earth. Then does this mean: 
 of the earth, in the sense of John i. 18; iii. 6, 
 belonging to the old, sinful world as to his ori- 
 gin, therefore in his kind, therefore also in his 
 speech, since, even as prophet, he can speak the 
 divine but rarely, in fragments, and under the 
 veil of figures; or in the sense of the ἐπίγεια as 
 distinguished from the ἐπουράνια in ver. 12? 
 Exegesis passes by this question, and treats the 
 antithesis as if it had the sense of ch. iii. 6: the 
 σάρξ in distinetion from the πνεῦμα. We under- 
 stand, however, by the earth (γ57) primarily the 
 old economy and Theocracy in distinction from 
 the heaven (οὐρανός), whence the new revelation 
 comes (see on ver. 12). With the idea of the old 
 is then connected unquestionably the idea of the 
 imperfect and defective. The antithesis of 
 earthly and heavenly, or carnal and spiritual 
 descent passes into the antithesis of the old and 
 the new time, and this into the antithesis of man- 
 kind needing revelation and redemption, andthe 
 Redeemer. Moreover John speaks here of his 
 human λαλεῖν, not of his prophetic εἰπεῖν, or this 
 latter is reduced in his view to a minimum in his 
 human λαλεῖν, in comparison with the divine μαρ- 
 τυρεῖν of Christ, and it should be observed that 
 John says: λαλεῖ ἐκ τῆς γῆς, NOt τὰ τῆς γῆς. 
 
 He that cometh from heaven.—A solemn 
 repetition of the preceding, giving it the strong 
 form of a dogmatical statement. 
 
 Ver. 32. What he hath seen and heard. 
 —See ch. iii.. 18; alsoi. 18. Meyer: In His 
 pree-existence. Rather, in His whole living di- 
 vine nature, in virtue of which His testifying is 
 at every moment preceded by a having seen ora 
 having heard. The seeing and hearing denotes 
 not only the directness of His knowledge, but 
 also the full reality, the total scope of it, identi- 
 fying it with His bodily vision (Leben Jesu II., 
 p. 518). 
 
 And no man receiveth his testimony.— 
 According to the critics, in contradiction with 
 ver. 26. Unquestionably a contradiction of the 
 noble-minded master to his small-minded disci- 
 ples. For them it was quite too much to see all 
 running to Jesus; but to him it was quite too 
 little: to him it was as nothing. A hyperbole, 
 therefore, of grief and indignation, A rebuke 
 to the disposition of his disciples; moreover, an 
 admonition to them to go to Jesus, as in ch. i. 
 29. He could not send them away by force, be- 
 cause his school was a school of preparation, in 
 which those only had become perfect, who went 
 of their own will to Jesus. The Baptist qualifies 
 his hyperbole (see similar expressions of the 
 Evangelist, ch. i. 11; xii. 87) by what follows, 
 Tholuck: ‘John reviews the history asa whole, 
 
 ΄ 
 
CHAP. Til. 22-36. . 145 
 
 in the course of which the believers are a va- 
 nishing minority.” John no doubt speaks here 
 with the conduct of the Jews chiefly in view. 
 See Rom. ix. 
 
 Vers. 33, 34. He that hath received his 
 testimony .... for God giveth not the 
 Spirit by measure.—Aorist: ὁ λαβών. And 
 this doubtless with special reference to such dis- 
 ciples of John as had gone to Christ; commending 
 them, and recommending imitation. Hlath set 
 his seal, hath sealed. A tropical term, denoting 
 generally in the Old Testament fastening up, in 
 the New rather complete authentication; affixing 
 the signature of execution, ch. vi. 27; Rom. iv. 
 11, ete. In Christ the truth of God as revelation 
 is completed, 2 Cor. i. 20; by the believing con- 
 fession of Him this fact, that the truth of God 
 has proved itself perfect, is attested, sealed. 
 How far? The answer to this question depends 
 on the right interpretation of the two following 
 verses. (a) If v. 34 refer to Christ, the syllogism 
 is this; Christ as the messenger of God speaks 
 the words of God, because God has given to Him 
 the Spirit not by measure, but in immeasurable 
 fulness (Liicke, De Wette); he, therefore, who 
 acknowledges the word of Christ to be true, ac- 
 knowledges the word of God himself; he who 
 believes not Christ, makes God a liar. (Ὁ) But 
 the 34th verse may refer to the prophets, sum- 
 med up and represented in John: The messen- 
 ger of God speaks the words of God, for God 
 gives his Spirit copiously enough for this; he, 
 therefore, who accepts not Christ, denies, in the 
 Fulfiller of the testimony of the prophets, the 
 word of God also in that testimony itself, or 
 rather he necessitates the inference, that God 
 promised that the Messiah should come, and has 
 not kept His word, or that in His different reve- 
 lations He has contradicted Himself. (c) Then 
 again these opposite interpretations may be 
 modified. The first interpretation thus, ac- 
 cording to Meyer: ‘Whom God hath sent,’ fits not 
 every prophet, but Christ alone, according to 
 ver. 31, in view of His mission from heaven. On 
 the other hand, the οὐ γὰρ ἐκ μέτρου, expressing 
 a general truth, should not be referred primarily 
 to Christ; else αὐτῷ must have been added. The 
 statement is, that God gives the Spirit in general 
 not ἐκ μέτρου, but regardless of μέτρον, to one 
 more, to another less, yet to every one enough 
 for inspiration; whence it follows that Christ is 
 the most richly endowed (é« denoting the norm). 
 Yet the more to one and less to another may be 
 given in limited measure, and it is a preliminary 
 question whether the μέτρον should mean a gene- 
 ral proportion for all, ‘or a limited measure for each 
 individual. The passage in Vajikra rabba Sectio 
 15 (cited by Liicke and others): ‘iam spiritus 
 sancius nun habitavit super prophetas, nisi mensura 
 
 quadam (9pwn2) ; quidum enim librum unum, qui- 
 
 dam duos vaticiniorum ediderunt’’—speaks not. of 
 
 a proportion, but of limited portions for differ- 
 ent individuals. If now the expression be re- 
 ferred to the prophets, it cannot mean: God 
 gives the Spirit immeasurably. If we would re- 
 fer it directly to Christ, αὐτῷ is wanting. But 
 we may take the expression as a motto of the 
 New Testament age which has now opened. God 
 now gives the Spirit, and gives it not according 
 10 
 
 to a limited measure (Joel ii.; Acts ii.).—MNot 
 by measure. Gerlach: ‘Perhaps this is an 
 allusion to the fact that the priests were only 
 sprinkled with the anointing oil, while upon the 
 head of the high-priest the whole of the oil was 
 poured, Exod. xxix. 7; Ps. exxxiii. 2.” From 
 this it is clear that He whom now pre-eminently 
 God hath sent, Christ, speaketh τὰ ῥήματα (not 
 only ῥήματα) τοῦ Veod, t.e., all the words of God, 
 the entire revelation, which has hitherto been 
 spoken only piecemeal (see ch. i. 17, 18; Heb. 
 i. 1). This the believer seals. He attests it with 
 the confidence of the confessor and martyr, as it 
 is attested to him in his heart. The second in- 
 terpretation is modified by referring the mes- 
 senzer of God [ver. 34] to the prophetic office, 
 as represented by John, and then taking the 
 sentence about the Spirit thus: In this day, 
 wherein God gives the Messiah the fulness of the 
 Spirit, the Baptist also has his share in the 
 abundance (see the history of the Baptism of 
 Jesus). Then with this John Christ is com- 
 pared, as described in ver. 35. In favor of this 
 antithesis are the facts, (1) that John here still 
 appears as pre-eminently the ἀπεσταλμένος ; [ch. 
 i. 6], Christ as the ἐρχόμενος ; (2) that it is said 
 in ver. 34: 6 ϑεὸς ἀπέστειλεν, in ver. 35; ὁ πατὴρ 
 ἀγαπᾷ; (3) that here the λαλεῖν (not εἰπεῖν) of 
 the ῥήματα ϑεοῦ is set against the fact that all 
 things are given into the hands of Christ. 
 
 The result is, we find ourselves compelled to 
 decide for the second explanation of the difficult 
 passage: The last messenger, in virtue of his 
 participation in the New Testament advent of 
 the Spirit, speaks the prophetic words of God as 
 such (in distinction from fact); the Son presents 
 Himself as the fulfilment of these words in fact. 
 He, therefore, who receives Him, seals that God 
 in His prophetic words (spoken by the Baptist) 
 is true. He who disavows Christ, disavows, 
 therefore, His fore-runner also. A good disciple 
 of John must become a disciple of Christ. 
 
 Ver. 35. Loveth the Son.—Emphatic: in 
 singular manner. This love is the cause of the 
 glorifying of the Son. Ali things: not to be quali- 
 fied (Grotius: Omnia mysteria regni; Kuinoel: 
 Doctrine partes). Matth. xi. 27; xxviii. 18; John 
 xiii. 3.—Into his hand.—Strictly: in his hand 
 [ἐν τῇ χειρὶ αὐτοῦ]. Pregnant diction: so into#lis 
 hand, that they are in His hand (Winer, p. 885). 
 
 Ver. 36. He that believeth in the Son.— 
 The Baptist concludes his prophetic preaching 
 with the great alternative, which Christ also 
 pronounces in ver. 18, and at His departure 
 from the earth.—Hverlasting life, see ver. 15. 
 Hath.—It is noteworthy that this inwardness 
 of the eternal life was already recognized by the 
 Baptist.—He who is not obedient in faith 
 to the Son, ἀπειϑῶν; not: believeth not (Lu- 
 ther [and the E. V.]),* but is disobedient; mean- 
 ing, however, as standing opposed to faith, the 
 refusal of the obedience of faith. In faith lies 
 the moral kernel of obedience veiled in love, 
 peace, joy; hence ὁ πιστεύων. Out of unbelief 
 disobedience, or even ἀνομία, as a moral worm 
 comes forth openly; hence ἀπειϑῶν. Meyer: 
 ‘‘Disobedient to the Son, inasmuch as He re- 
 quires faith.” Right, but not enough. Tholuck: 
 
 *{ Alford defends the ΕΟ V.: “ἀπειθ Be may mean dis- 
 believing. Unbelief implies disobedience.”-—P. S.] 
 
 τι" 
 
146 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ᾿Απειϑεῖν alternates with amoreiv, Rom. xi. 80.— 
 Shall not see life.—With the everlasting life 
 he fails of life in general; he shall not even see it, 
 to say nothing of having it. But the wrath of 
 God.—Neither punishment on the one hand, nor 
 a holy passion on the other, but the righteous- 
 ness of God combined with His veiled jealousy in 
 its visitation of judgment, Rom. i. 18; Eph. ii. 3; 
 Matth. iii.7. Abideth on him; in proportion 
 as his unbelief is incorrigible (strictly: abideth 
 towards him; pressing more and more strongly 
 upon him). The effect of the ὀργῇ is ϑάνατος. 
 [The μένει implies, that we are by nature ina 
 state of condemnation; comp. τέκνα φύσει ὀργῆς, 
 Eph. ii. 3; John iii. 6.—P. 8.] 
 
 A worthy closing word of the Old Testament; 
 the last peal of the thunder of the law; the fare- 
 well of the Baptist. For what he afterwards 
 says to Herod, he says as teacher, not as pro- 
 phet; and the question with which he sends his 
 disciples to Christ, is the question of a tempted, 
 believing man. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The first ministry of the Lord in the Judean 
 country, a counterpart of His last public ministry 
 in the temple on Zion from the triumphal entry 
 to the Tuesday evening (see Com. on Matt. on 
 ch. xxi. 12-14, p. 879); in that in the first case 
 the hostility of the rulers of the Jews had not 
 yet broken out, in the last case it seemed van- 
 quished by the hosanna of a believing people. 
 Hence here*a preliminary baptizing finds place, 
 there a teaching and healing inthe temple. And 
 the cessation of baptism in the Jewish country 
 is a prelude of the final departure of Jesus from 
 the temple (Matth. xxiii.) 
 
 2. The baptizing of Jesus through His dis- 
 ciples a connecting link between the New Testa- 
 ment baptism of the Spirit and the baptism of 
 John, as John’s baptism was a connecting link 
 between the Old Testament washing and circum- 
 cision, and the baptism of Christ. 
 
 8. The last prophetic testimony to Christ given 
 by the Baptist in his glory and in elevation above 
 his last. struggle [Matth. xi.]; the last flash, so 
 to speak, of the Old Testament in the light of 
 the-New Testament itself, and a testimony to the 
 higher glory of the New. 
 
 4. The symbol of the intimate relation, the be- 
 trothal between Jehovah and His people (Ps. xlv. ; 
 Song of Solomon; Is. liv.; Ixii ; Ezek. xvi. 8; 
 xxiii. ; Hos. ii. 19) finds its fulfilment in the bri- 
 dal relations between Uhrist and the church coming 
 forth to meet Him. It belonged to the office of 
 the Baptist to complete this prophecy in the most 
 concrete vivid form. Christ on His part has 
 taken up the word in the most varied applica- 
 tions, first to the disciples of John himself (Matth. 
 ix. 15), and afterwards throughout the whole 
 New Testament, 1 Cor. xi. 3; Eph. νυ. 23; Rev. 
 xxi. 9. The love of the bride is the symbol of 
 the life of the Spirit. DPlato’s Symposion is a 
 heathen parallel to the Song of Solomon. 
 
 5. The perpetual force of the maxim: He must 
 increase, but J must decrease. 
 
 6. So far as in him lay, John sent all his dis- 
 ciples forward to Christ, and pointed all the Jews 
 to Him. Not only most of the Jews, however, 
 
 but even many of John’s disciples failed to come 
 up to the word of the prophet, and fell under the 
 condemnation pronounced by him. On the dis- 
 ciples of John see Gieseler, Kirchengeschichte, L., 
 p. 69 [Edinb. ed. L, 58]. 
 
 7. Both of the glory of Christ, and of the con- 
 demnation, John speaks in a more Old Testament 
 way than Christ Himself (comp. vers. 35 and 13; 
 vers. 36 and 18); quite in keeping with his mis- 
 sion. His last word is a last thunder-elap from 
 Sinai and a last lightning-flash of Elijah, pro- 
 phesying of the baptism of fire (Matth. iii.) and 
 the tlames of the judgment of the world (2 Pet. 
 iii. 10). 
 
 HOMILETICAL AND PRACTICAL. 
 
 A series of separate themes in the sentences 
 of the Baptist, vers. 27, 29, 80, 31 sqq.—The bap- 
 tism of Jesus by the side of the baptism of John, 
 the gradual transfer of the Old Testament order 
 of things into the church of Christ.—Relation of 
 the baptism of Jesus to the baptism of John: (1) 
 Points in common; (2) points of difference.— 
 The harmony between John and Christ, and the 
 dissension between their disciples, the living 
 type of a primeval and a constantly repeated his- 
 tory (see Gen. xiil. 7).—Two divided purifica- 
 tion or reformation churches, to be united by 
 being pointed from men to the Lord.—The jea- 
 lousy of the disciples and the purity of the Mas- 
 ter.—The last testimony of the Baptist concern- 
 ing Christ, an expression at once of the highest, 
 gentlest love and the mightiest wrath.—Christ 
 the Bridegroom of the bride: (1) Adorned to be 
 such by the election of God; (2) recognized as 
 such by the greeting of the bride; (8) honored 
 as such by the wooer and friend; (4) proved 
 such by His fidelity and glory.—The word of the 
 Baptist: He must increase, but I must decrease, 
 in its application to the natural life (1) of the 
 world, (2) of the church, (3) of the Christian.— 
 Christ the Witness from heayen.—Faith in Christ, 
 a sealing of all the words of God in the Old Tes- 
 tament. Truth is the unity of correlative oppo- 
 sites.—Without faith in the truth of God, we 
 cannot perceive the unity in the great distine- 
 tion between the Old Testament and the New.— 
 With the New Testament the Jews lost also the 
 truth of the Old.—With their acknowledgment 
 of the Old Testament, Christians may also ob- 
 scure the truth of the New.—The life of faith a 
 moral life on a heavenly scale: (1) Faith, an 
 obedience rising into free, blissful confidence, 
 and veiled in it; (2) Unbelief, a moral disobedi- 
 ence (immorality) in naked, open deformity.— 
 The wrath of God, the jealousy of rejected love, 
 i. e., a full tide of gracious operation, changed 
 by the unbelief of the man himself into judgment. 
 See Rom. ii. 5.—Jesus in the Judean country, or 
 an effort in hope to lead the people of Israel over 
 by gentle ways into the new covenant (comp. 
 Gen. v. 5).—The two baptizers together.—Reli- 
 gious*controversy in its bad and its good opera~ 
 tion (the words of the disciples of John, and the 
 words of their master).—The word of the disci- 
 ples: All men come to Him, and the word of the 
 master; No man receiveth His testimony.—Only 
 what is given him from heaven can a man truly 
 take to himself: (1) What he usurps is given 
 
 —— σὴν. 
 
CHAP. III. 22-36. 
 
 147 
 
 him in wrath, and received to condemnation; 
 2) what is given to him is forever his own.—He 
 that hath the bride is the bridegroom; or, the 
 life of Christendom a testimony to Christ. —The 
 wedding of the Son.—The friend of the bride- 
 groom, in His behaviour, an example for gui- 
 dance and warning, to bishops, ministers, di- 
 vines.—The decreasing of the Baptist, his in- 
 crease.—The man of the earth, andthe Man from 
 heaven above all.—The believer, a witness of 
 God attested by God.—Christ the seal of the 
 word of God, manifest in the burning seal of 
 living Christian hearts, 2 Cor. i. 20; Rev. iii. 
 14.—The outpouring of the Spirit without mea- 
 sure.—The Father, the Son, the Spirit.—The 
 last word of the Baptist concerning the Son: (1) 
 What the Son is; (2) what He has; (3) what He 
 gives; (4) what He 7s worth [vers. 34-36]. 
 Srarke: Nova Bibl. Tub.: Premature zeal, 
 envy, dependence on human authority, and self- 
 interest: O how much harm they do!—CansteEIn: 
 Satan and his. tools know too well how much de- 
 pends on the unity of Christians; hence they 
 take special pains to make schism of every kind 
 among them, Gal. v. 20.—Mausus: It is danger- 
 ous for hearers to flatter their teachers.—People 
 must not hang with sinful passion upon a teacher 
 who is renowned.—As the peace-makers are 
 called the children of God, so the instigators of 
 division are justly called children of the devil.— 
 Hepinecer: The office of the preacner and its 
 profitable success come from God.—We men have 
 nothing from ourselves, but everything from hea- 
 ven; therefore should we ascribe nothing to our- 
 selves, but everything to God alone, and thank 
 Him for it, 1 Cor. iv. 7.—OstanpeR: He who 
 attempts high things, to which he is not called 
 of God, spends all his care and labor in vain, and 
 comes toshame at last, as the examples of Ab- 
 salom, Theudas, Judas of Galilee, and others, 
 prove, Sirach iii. 23.—Hepinger: Let no man 
 thrust himself into an office, without the will of 
 God.—QuusneLt: Every calling, every grace 
 (gift) has certain limits above which no man may 
 elevate himself.—lle who purely and steadfastly 
 preaches Christ, may appeal to the testimony of 
 his hearers.—A servant of the church, though in 
 high office, has yet more cause to be humble than 
 to be exalted.—Servants of God justly rejoice, 
 when they can lead many souls to the Lord,— 
 Moon and stars are lost when the sun rises; so 
 with me, when the Sun of Righteousness appears. 
 —Hepinesr: Christ, the Alpha and Omega, 
 should be all; we instruments are nothing.— 
 CansTEIN: Because all ministers are men, their 
 word must be tested by the doctrine of Christ.— 
 Christ’s testimony is the whole counsel of God 
 for our salvation.—Christ spoke the word, or 
 proclaimed the counsel of God, as the personal 
 and independent Word of God.—Magus: The be- 
 
 liever may verily be sure of his salvation, be- 
 cause he already has eternal life, though in the 
 world he still is subject to much suffering. —Can.- 
 sTEIN: Unbelief, the cause of condemnation, be- 
 cause it rejects the means by which the wrath of 
 God might be averted. 
 
 Gossner: Eternal life is given to the believer 
 from the hour he believes. He need not wait 
 for it; he has it already here.—Braune: As a 
 man stands towards the Saviour, so stands he 
 towards God and the gift of God, eternal life.— 
 ScHLuUIERMACHER: It is an old fault, which re- 
 appears continually in a multitude of forms, and 
 even in the Christian church,—the strong dispo- 
 sition of men 10 believe in a man.—And how does 
 God give trom heaven, what He gives to a man? 
 Surely not otherwise than through the man’s own 
 conduct and that of other men. So long then as 
 our own conduct is in contradiction with the di- 
 vine working, we should not console ourselves 
 with the knowledge that a man can receive no- 
 thing except it be given him from heaven, but do 
 our utmost to find out what and how much is 
 given us from heaven.—That John must decrease, 
 and the Lord increase,—this is the true relation 
 vetween the old covenant and the new, between 
 every imperfect worship of God, every other less 
 firmly closed relation of men to Him, and that 
 which is offered in Christ.—Scaenken: Our fa- 
 ture welfare rests not on man, but on Christ: 
 (1) Not on the word of man, but on the Gospel 
 of Christ; (2) not on the work of man, but on 
 the atoning work of Christ; (3) not on the name 
 of man, but on the glorious name of Christ. 
 
 Hevusyer: True calling comes only from God, 
 from Him alohe success; the rise and fall of hu- 
 man names, success and failure, are matters of 
 divine control. —(From Zrinzenporr): When 
 souls depend on men, eéc., they are in most cases 
 betrayed. Then when one such poor man comes 
 to confusion, they are all confounded; when he 
 is taken suddenly from them, they are all lost.— 
 How rarely are men like John! Often the later 
 exalt themselves over the earlier, pupils above 
 masters; and how men envy, attack, belittle 
 the greater merit! Men will not see others, 
 especially their followers, outstrip them (true, 
 alas, peculiarly of Germany, and to not the least 
 extent of Evangelical theologians and clergy- 
 men).—Hath set his seal: Every believer is a 
 living attestation of the true God himself. What 
 honor, to confirm the truth of God to others !— 
 God gives not the Spirit by measure. All, even 
 the most gifted, are capable of growing in the 
 Spirit in infinittum.—The guilt of rejecting divine 
 grace leaves in the heart of the unbeliever no- 
 thing but the sense of an angry God. Conscience 
 is the preacher of this wrath (yet the wrath 
 manifests itself especially in swelling judgments 
 against the unbeliever). 
 
148 THE GOSPEL ACCORDING TO JOHN. 
 
 VII. 
 
 JESUS AT JACOB'S WELL. THE WOMAN OF SAMARIA. CHRIST THE FOUNTAIN OF LIFE, THE FOUNTAIN 
 OF PEACE. THE WHITE HARVEST FLELD, OR THE FIELD OF EARTH AND THE FIELD OF HEAVEN. 
 THE SOWERS AND THE REAPERS, THE FAITH OF THE SAMARITANS, A PRESAGE OF THE UNIVERSAL 
 SPREAD OF THE GOSPEL. 
 
 Cuap. LV. 1-42. 
 
 1. When therefore the Lord [Jesus]' knew how [that] the Pharisees had heard that 
 2 Jesus made [makes] and baptized [baptizes] more disciples than John (Though 
 3 Jesus himself baptized not [did not baptize], but his disciples), He left Judea, and 
 4 departed again’ into Galilee. And he must needs go through Samaria. 
 5 Then cometh he [He cometh, therefore] to a city of Samaria, which is [omit which 
 is] called Sychar, near to the parcel of ground [or piece of land] that Jacob gave to his 
 6 son Joseph. Now [And] Jacob’s well [fountain]’ was there. Jesus therefore, be- 
 ing wearied with his journey, sat thus [simply sat down] on the well: [.] and [omit 
 and] it was about* the sixth hour. ; 
 7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give 
 8 me to drink.» (For his disciples were [had] gone away unto the city to buy meat 
 9 [food]). Then® saith the woman of Samaria |The Samaritan woman’ saith] unto 
 him, How is it that thou, being a Jew, askest drink of me, which [who] am a wo- 
 man of Samaria [a Samaritan woman]? for the [om/t the] Jews have no dealings 
 10 with the [omit the] Samaritans.® Jesus answered and said unto her, If thou knew- 
 est the gift of God, and who it is that saith to thee, Give me to drink ; thou wouldst 
 11 have asked of him, and he would have given thee living water. The woman saith 
 unto him, Sir, thou hast nothing to draw with,® and the well is deep: from whence 
 12 then hast thou that [the] living water? Art thou greater than our father Jacob, 
 which [who] gave us the well, and drank thereof himself, and his children [sons], 
 13 and his cattle? Jesus answered and said unto her, Whosoever [Every one that] 
 14 drinketh [πᾶς 6 πίνων] of this water shall [will] thirst again: But whosoever drink- 
 eth [whosoever shall drink, ὃς δ᾽ ἂν xj] of the water that I shall give him 
 shall [wili] never thirst; but the water that I shall give him" shall be [be- 
 come, γενήσεται] in him a well [fountain] of water springing up into everlasting 
 15 life. The woman saith unto him, Sir, give me this water, that [ thirst not [may 
 16 not thirst], neither [nor] come [all the way, διέρχωμα!:] hither [ἐν λάδε] todraw. Jesus 
 17 [He]” saith unto her, Go, call thy husband," and come hither. The woman answered 
 and said, J have no husband [οὐχ ἔχω ἄνδρα]. Jesus said unto her, Thou hast well 
 said, I have no husband [A husband I have not, or, Husband I have none, avd pa 
 18 οὐχ ἔχω]: For thou hast had five husbands; and he whom thou now hast is not thy 
 husband: in that saidst thou truly [in this thou hast spoken truly, or, truth, τοῦτο 
 19 ἀληϑὲς εἴρηκας]. The woman saith unto him, Sir, I perceive that thou art a pro- 
 20 phet. Our fathers worshipped in [or, on] this mountain; and ye say, that in Jeru- 
 21 salem is the place where men ought to worship. Jesus saith unto her, Woman, be- 
 lieve me," the [an] hour cometh [is coming], when ye shall neither in [or, on] this 
 22 mountain, nor yet [omit yet] at [in] Jerusalem, worship the Father. Ye worship 
 ye know not what [that which ye know not]: we know what we worship [we wor- 
 ship that which we know]; for [the] salvation’ is [or, comes] of [from] the Jews. 
 23 But the [an] hour cometh [is coming], and now is, when the true worshippers shall 
 [will] worship the Father in spirit and in truth: for the Father seeketh such to 
 24 worship him [for also (xa γάρ) such worshippers the Father seeketh]. God is a 
 Spirit [is spirit] :° and they that worship him’ must worship him [omit him] in spi- 
 25 rit and in truth. The woman saith unto him, I know that Messias cometh, which 
 26 [who] is called Christ αἴ when he is come, he will tell us all things. Jesus saith 
 unto her, I that speak unto thee am he. 
 27 And upon this came his disciples, and marvelled that he talked with the [a] wo- 
 man: yet no man [no one] said, What seekest thou? or, Why talkest thou with her? 
 
CHAP. IV. 1-42. 149 
 
 28 The woman then left her water-pot, and went her way [went away] into the city, 
 29 and saith to the men, Come, see a man, which [who] told me all things that ever” 
 30 I did: is not [omit not]” this the Christ? Then [omit Then]” they went out of the 
 city, and came unto [to] him. 
 81 Inthe mean while his disciples prayed [asked] him, saying, Master [Rabbi], eat. 
 32 But he said unto them, I have meat [food] to eat that ye know not of. 
 33 Therefore said the disciples one to another, Hath any man brought him aught [any 
 34 thing] to eat? Jesus saith unto them, My meat [food] is to do” the will of him 
 35 that sent me, and to finish his work. Say not ye [Do ye not say],’There are yet 
 four months [it is yet a four-month”], and then cometh [the] harvest? behold [Lo !] 
 I say unto you, Lift up your eyes, and look on the fields; for they are white already 
 36 to harvest [white for harvest already]. And [omit And]* he that reapeth [the 
 reaper] receiveth wages, and gathereth fruit unto life eternal: that both he that 
 37 soweth and he that reapeth [the sower and the reaper] may rejoice together. And 
 ᾿ς [For, γάρ] herein [in this spiritual field] 15 that saying [fully] true, One soweth, and 
 88 another reapeth. I [have] sent you to reap that whereon ye [have] bestowed no 
 labour: other men [others have] laboured, and ye are [have] entered into their 
 labours. 
 89 And many of the Samaritans of that city believed on [in] him for the saying [be- 
 . cause of the word, διὰ τὸν λόγον] of the woman, which [who] testified, He told me 
 40 all that ever I did. So when [ When, therefore] the Samaritans were come [came] 
 unto him, they besought him that he would tarry with them [to abide with them]: 
 41 and he abode there two days. And many more believed because of his own [omit 
 42 own] word [διὰ τὸν λόγον αὐτοῦ]; And said unto the woman, Now we believe, not 
 [No longer do we believe] because of thy saying (story, διὰ τὴν σὴν λαλίαν]: for we 
 have heard him [omit him] ourselves, and know that this is indeed the Christ [omit 
 the Christ ],° the Saviour of the world. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1.—[6 “Ingots is supported by δὰ, Ὁ. A. Vulg. Syr., Tischend. (ed. VIII.) ; the text. rec. κύριος by A. B.C. al, 
 Treg., Alf., Westc. and Hort.—P. 8. ] 
 
 2 Ver. 3.—The πάλιν is doubtful, being wanting in Codd. A. E. F., etc., many minuscules, and many versions among them. 
 [Sustained by δὲ, B.2 C. Ὁ. eic., Tischend., Alf.—P.8.] 
 
 3 Ver. 6.—|John uses, alternately, with good “reason, πηγή (vers. 6, 14) and φρέαρ (11, 12); the Vulgate retains the dis- 
 tinction, rendering the former by fons, the latter by putews. Augustine says: omnis puteus fons, non onnis fons puteus. 
 Only such a spring as is not on the surface, but deep and low down, is called a well (comp. ver. 11: “ the well is deep”). The 
 Arabs make a similar distinction between ‘ain or fountain, which bubbles and gushes up at its source, and beer (bir) or 
 well, which is constructed by a shaft sunk deep into the earth, either built of stone or excavated in the solid rock. The 
 A. V. obliterates the distinction. ‘“ Fountain” is a better rendering of πηγή, at least in connection with “springing,” ver. 
 14.—P. 8. 
 
 4 rey 6.—A. B.C. efc.,as. [Text. rec. ὡσεί with E. Chrys. Cyr.—P.8.] 
 
 5 Ver. 7.—On the writing error wiv, comp. Meyer. [‘lext.rec.: πιεῖν, Tischend., Alf.: πεῖν, which is best supported. It is 
 the infin. avr. of πίνω. Both forms are used, but the dissylabic πιεῖν is more correct. See the quotation trom Herodian 
 in the 8th ed. of Tischend.—P. 8. 
 
 6 Ver. 9 —[ovv is omitted by Tischend. (VIII ) and Alford.—P.8.] 
 
 7 Ver. 9—(|y γυνὴ ἡ Σαμαρεῖτις. In ver. 7 it is γυνὴ ἐκ τῆς Σαμαρείας. The country is meant, not the city of Samaria 
 (Sebaste), which was two hours distant.—P.S.] 
 
 8 Ver. 9.—{'The explanatory words: οὐ yap συγχρῶνται Ἰουδαῖοι Samapetracs, are omitted by Tischend. in his 8th-ed., 
 but retained by Lachin., 'Treg.. Alf. Westcotc and Hort include them in brackets. Meyer, Trench and most commentators 
 take the words as an insertion of the Evangelist, but Lange ascribes them to the woman.—P. 8.] 
 
 9 Ver. 11.--ἰ Κύριε, οὔτε ἄντλημα ἔχεις. The ἄντλημα, haustrum (hauritorium in Augustine), bucket in most of the early 
 E. V., is not the same with the ὑδρία or water-pot which the woman leaves behind in her zeal to communicate the good news 
 to the people in town (ver. 28), but, another vessel, with a rope or stick to draw up the water from the well. Trench, quoting 
 from Malan, says, it is “the situla [?] generally made of skin, with three cross sticks tied round the mouth to keep it open. 
 It is τὴ down by ἃ rope of goat's hair, and may be seen lying on the curb stones of almost every well in the Holy Land.” 
 -Ρ. 5. 
 
 10 Ver. 14.—[“‘ The 6 πίνων sets forth th: + currence, the interrupted seasons, of the drinking of earthly water ;—the ὃς δ᾽ 
 av min—the once having tasted, and ever coudinuing in the increasing power, and living forth-flowing, of that life-long 
 draught.” Alford.—P. 8.] 
 
 11 Ver. 14.—Lachmann has put the words: οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ TO ὕδωρ, ὃ δώσω αὐτῷ in brackets, because 
 they are wanting in Cod. ., in Origen, andin several minuscules. These words, however, are sufficiently attested. Probably 
 the omission has arisen through a confounding of the secord αὐτῷ with the first. It should be further noted that there is a 
 wavering between διψήσῃ and διψήσει. Most of the authorities (A. D. L.) are for διψήσει. [Wordsworth prefers the lect. 
 rec. διψήσῃ (shall not thirst) as intimating that the believer shall be preserved from thirst by divine power. But διψήσει 
 (will not thirst) is supported by ἐξ, A. B. D. L. M., eéc., and adopted by Tischendorf, Alford, ete.—P.8.] 
 
 12 Ver, 16.—‘O ᾿Ιησοῦς is wanting in B. C* ete. 
 
 13 Tbid.—The order cov τὸν ἄνδοα in Cod. B., minuscules, and Origen, adopted by Tischendorf, has the advantage of 
 stronger emphasis. [Lect. rec. τὸν adpa cov.—P. 8. 
 
 14 Ver. 41.—{In the best authorities γύναι follows after the verb: Believe me, woman.—P.S8.] 
 
 19 Ver, 22.—_|n σωτηρία, the promised salvation, the only salvation.—P. 8. 
 
 16 Ver, 24.—| Πνεῦμα, which in the original stands emphatically first, is here not the Holy Spirit as a distinct Person, but 
 the spiritual, immaterial nature of God which is common to all persons of the Holy Trinity. Hence spirit should not ba 
 capitalized, as in the A. V. Nor should the indefinite article be retained. The meaning is: God is pure spirit, spirit in the 
 highest, absclute sense, nothing but spirit. Comp. God is light, 1 John i. 5; God is love, 1 John iy. 8.—P. 8.] 
 
150 THE GOSPEL ACCORDING TO JOHN. 
 
 17 Ver, 25.—[The words ὁ λεγόμενος χριστός are probably the words of the woman, not a parenthetical explanation of the 
 Evangelist. Comp. ver. 29.—P. 8.] 
 
 18 Ver. 27.—['The insertion of the definite article by the A. V. shifts the astonishment from the sex to this particular wo- 
 man, of whom the disciples knew nothing. See Exec. Nores.—P. 8.] 
 
 19 Ver, 29.—The ὅσα of the Recepta, after A. D., is more expressive and more probable than the ἅ of B. C., adopted by 
 Tischendorf. The same in ver.39. [a is rather better sustained by x, B. C.* Syr. Orig., and adopted by Tischend, ed. VIII 
 Alford reads dca.—?. S.] ᾿ 
 
 2 Ver. 29.--ἰ μήτι (and μή), as interrogative particle, presupposes a negative answer, or at least leaves the matter in 
 doubt, like the German: doch wohl nicht, comp. Matth. vii. 9,10; Luke vi. 39. The woman is afraid to trust her own great 
 discovery, and therefore modestly asks in this doubting style.—P. 8.] 
 
 2 Ver. 30 —The οὖν of the Recepta is too feebly attested. 
 
 2 Ver. 34.—The reading iva ποιῶ (‘Tischend.) is better supported than ποιήσω (Lachm.), which nas come from the suc- 
 ceeding τελειώσω. ὙΠῸ fees : 
 
 23 Ver. 35.—The reading of the Recepta: τετράμηνον would elucidate the well supported τετράμηνος. [T i 
 reading of the oldest uncial MSS. including δῷ, B., and adopted by Tischend. and ALPS] ράμηνος, [The lates ΕἸ ΗΝ 
 
 24 Ver, 36.—Kai is wanting in Codd. B. U.* D.[Cod. Sin.—E. D. Y.], and others. Probably inserted to prevent the connect- 
 ing of ἤδη (ver. 35) with what follows (ver. 36) as in Cod. A.and others. The ἤδη nevertheless belongs to ver. 35. [Tischen- 
 dorf and others connect ἤδη with ver. 36.—P. 8.] 
 
 % Ver, 42.—The addition of ὁ Χριστός in the Recepta [after : “the Saviour of the world;” the Engl. Vers., like Luther’s 
 reverses the order—H. D. Y.], supported by A. D., is made uncertain by B. C. (Cod. Sin.—E. D. Y.], Origen, Irenzus, and 
 
 minuscules, 
 
 [The Samaritans, whether we regard them 
 EXEGETICAL AND CRITICAL. (with Gesenius and the majority of modern scho- 
 lars) as the descendants of the remnants of the 
 [In this section our Saviour, sitting on Jacob’s | ten tribes and the heathen colonists introduced 
 wellin weariness of body, yet with ever fresh sym- | by the Assyrians, or (with Hengstenberg, Robin- 
 pathy for man, discourses on the water of eternal | son, and the older writers) as pure heathen in 
 life with an ignorant, degraded, semi-heathenish, | descent, who afterwards adopted certain features 
 yet quick-witted, sprightly and susceptible wo- | of the Jewish religion, such as circumcision, the 
 man, a sort of ‘Samaritan Magdalene,’’* and | worship of Jehovah and the hopes of the Messiah 
 teaches her the sublime truths of the true worship | (comp. note on ver. 4), were, at all events, in 
 of God which broke down the partition wall be-| their religion, a mongrel people, at one time 
 tween Jews and Gentiles. Hesaw, bysuper-natu-|more Jewish, at another more heathenish, ac- 
 ral intuition, the dark spots in her character, but cording to circumstances and policy. much given 
 also the deeper aspirations of ber soul which had | to deceit and lying, and more cordially hated by 
 not been extinguished by a life of shame; and|the Jews than the pure Gentiles. Christ broke 
 when she began to repent and believe, He un-|the spell of this long nourished national pre- 
 veiled to her the future of His kingdom, as He] judice. It is true, He forbade the disciples, in 
 had not done to an orthodox Jew. ‘his scene is | their early missionary labors, to go to the Sama- 
 in striking contrast with the one related in the|ritans (Matth. x. 5, 6), and this seems to be in- 
 third chapter, where He instructed a Jew of the | consistent with His own conduct as related in 
 highest respectability in Jerusalem on the mys- thischapter. But the prohibition was only tem- 
 tery of regeneration and the divine counsel of | porary and well founded in the divine law of or- 
 redemption. Christianity touches the extremes | der and progress. The Apostles were first sent 
 of society: humbling the lofty, raising the lowly, | to the house of Israel; they must lay the foun- 
 saving both. Christ’s intercourse with women, dation of Christianity in that soil which had been 
 ««the last at the cross andthe earliest. at thetomb,”’ | providentially prepared for centuries, before it 
 was marked by freedom from Jewish and Orien- | could be successfully planted among Gentiles. 
 tal contempt of the weaker sex (comp. ver. 27), | At the same time Christ Himself, though in the 
 by elevation above earthly passion, and a mar- | days of His flesh ‘sent to the lost sheep of the 
 yellous union of purity and frankness, dignity | house of Israel,” incidentally and by prophetic 
 and tenderness. He approached them as a friend | anticipation, as it were, made an exception, not 
 and brother, and yet as their Lord and Saviour, only in this case, but also in the case of the 
 while they were irresistibly drawn towards Him Syro-Phenician woman (Matth. xv. 21 ff.), and 
 with mingled feelings of affection and adoration. | the heathen centurion of Capernaum (Matth. 
 He dealt with them as one who condemned even | Vill. 5 ff.); and, in the parable of the good Sa- 
 an impure look (Matth. v. 28), and yet He permit- | maritan (Luke x. 80 ff.), He rebuked the pride 
 ted the sinful woman to wash His feet with tears | and prejudice of the Jews with regard to that 
 of repentance (Luke vii. 37 ff.). He partook of people. His favorable reception among them is 
 the hospitality of practical, busy Martha, while | confirmed by the report of Luke xvii. 11 ff., that 
 gently reminding her of the better part which | of the ten lepers whom He healed on a journey 
 her contemplative sister Mary had chosen in re- through Samaria, only one returned thanks, and 
 verently listening to His instruction (Luke x. | hea Samaritan, putting to shame the remaining 
 88 ff.), and comforted them both at the death of | nine, who were Jews. 
 their brother (John xi.); He lent a sympathizing [The discourse here told has all the artless 
 ear to the sorrows of travail and the joy of deli-| simplicity, freshness, vivacity and truthfulness 
 verance (John xvi. 21); He remembered His of historical reality. No one could have invented 
 mother in the last agony on the cross (xix. 26, it. The portrait of the woman is remarkably 
 
 ai 
 
 glory to Mary Magdalene, out of whom He had | The whole scenery remains to this day almost 
 
 cast seven devils.+ unchanged: Jacob’s well, though partly in ruins; 
 Sari isiotensian round about the waving harvests of a fertile and 
 * {So Dr. Lange calls her. uti F i = 
 5 nese Guizot’s remarks on this subject, quoted below, beautiful valley, with abundance of water; the 
 
 27); and He appeared first in His resurrection life-like—every word and act is characteristic. — 
 
 Doork. and Eratc. No. 6.—P. 8] mountains of Ebal and Gerizim; a heap of stones 
 
CHAP. IV. 1-42. 
 
 151 
 
 —— ee - τ .ς.-------ς---ἠἘ-- Ὁ 
 
 on the spot where the Samaritan temple stood; the 
 flat roofs of the neighboring town, visible through 
 olive trees; veiled women in oriental costume 
 coming for water, bearing a stone pitcher on the 
 head or the shoulder; the weary traveller thirst- 
 ing for a refreshing drink; the old bigotry and 
 hatred of race and religion still burning beneath 
 the ashes. How often has this chapter been read 
 since by Christian pilgrims on the very spot 
 where the Saviour rested, with the irresistible 
 
 impression that every word is true and adapted 
 
 to the time and place, yet applicable to all times 
 and places. Jacob’s well is no more used, but 
 
 | 
 | 
 | 
 
 the living spring of water which the Saviour first | 
 
 opened there to a poor, sinful, yet penitent wo- 
 man, is as deep and fresh as ever, and will quench 
 the thirst of souls to the end of time. 
 
 On this visit of our Saviour, the seed was sown 
 which, a few years afterwards, as He propheti- 
 cally foresaw (ver. 85), grew up into a plentiful 
 
 harvest and resulted in the conversion of the Sa- | 
 maritans, as related Acts viii. 5 ff., and this in| 
 
 turn prepared the way for the conversion of the 
 Gentiles. From Samaria hailed Simon Magus 
 with the first doctrinal corruptions of Christianity 
 by the admixture of heathen notions, but also 
 Justin Martyr, the fearless apologist, who was a 
 native of that very Sychar or Flavia Neapolis, 
 where Christ met the Samaritan woman. 
 
 But | 
 
 of far greater consequence than the result related | 
 
 in the Acts, is the example here set by Christ for 
 missionary operations, and the doctrines laid 
 down for all ages.—P. S. ] 
 
 See the Literature in Heubner, p. 269 et al.; 
 Niepuorer: Jesus und die Samariterin (Homiletic 
 Discourses), Augsburg, 1821. [Archbishop 
 Trench: Christ and the Samaritan Woman, in his 
 Studies in the Gospels, pp. 83-137. 
 Macduff: Moontide at Sychar; or the Story of 
 Jacob's Well. A N. Test. chapter in Providence 
 and grace. N. York, 1869 (pp. 268).—P. 5.1 
 
 Ver. 1. When therefore the Lord [Jesus] 
 
 knew.— Vike Lord, for the first time in this Gos- | 
 Ἔγνω or γνούς no doubt has in John, 
 | giving up baptizing. 
 
 pel.* 
 after what he has previously said of Christ’s 
 immediate knowledge of men’s hearts, a special 
 signification when it relates to human thoughts 
 and purposes connected with Christ.— Οὖν pri- 
 marily looks back to the preceding account of 
 the growing labors of Jesus; but it also points 
 to the insight of Jesus into the spirit of the 
 Pharisees, which was well understood, as natu- 
 ral means of knowledge are not excluded. 
 
 The Pharisees had heard.—Their hearing 
 carries with it the idea of their having sought in- 
 formation, and keeping a jealous watch. Hence 
 Jesus, it is true, avoids a premature hindrance 
 to his labors, or, as Meyer says, a danger. 
 
 * [But the reading is doubtful, see Text. Notes. The term 
 κύριος, as equivalent to Jehovah or Adonai in the O. T., is not 
 near as often applied to Christ in the Gospels (comp. vi. 23, 
 34; xi. 2; xx. 28, efc.) as in the Epistles. because in its full 
 sense it presupposes the elevation of Christ to glory. In the 
 mouth of the Samaritan woman, ver. 11, and others not ac- 
 quainted with the true character of Christ, it is simply a title 
 ofcourtesy.—P. 8.] 
 
 + [Meyer denies the supernatural character of ἔγνω here.— 
 oe De 
 { [Against the artificial i iterpretation of this occurrence by 
 Hofmann, Schriftheweis, I. p. 168. see Meyer, p. 186, note (Sth 
 ed.). Withdrawal from danger, no less than firm courage in 
 the face of martyrdom, is under circumstances a duty to God 
 
 Dred Re | 
 
 |iny Leben Jesu, 11. 2, p. 515). 
 
 and the church, expressly enjoined by Christ, Matth. x. 23, _ 
 
 Yet this one motive, which John states, does not 
 exclude another: that the Baptist was about this 
 time cast into prison, after having labored last 
 in Galilee, and that in answer to the special oc- 
 casion thus arising for a confirming of hearts in 
 that region, Christ appeared in the place of John 
 in Galilee. Besides, enough for the present had 
 been done for Judea. A third motive probably 
 was, that Jesus had now determined for a while 
 entirely to cease baptizing. 
 
 That Jesus made more disciples.—Lite- 
 rally: ‘‘makes and baptizes.’”’ ‘The verbal 
 quoting of what they had heard, expressed by 
 the present tense, indicates a very definite or a 
 very well knownreport. More disciples than 
 John.—Jesus gave the Pharisaic spirit more to 
 fear: His freer address; more public appearance 
 in Jerusalem; His stronger influence; the puri- 
 fication of the temple: His higher authority; 
 miracles; Himself accredited as the Messiah by 
 John. 
 
 Ver. 2. Though Jesus himself.—Kvidently 
 
 a parenthesis, otherwise it would belong to what 
 
 the Pharisees had heard.* The Evangelist does 
 not correct the report (Meyer), for it was true; 
 he only states the fact more precisely. The ob- 
 servation no doubt means not that it so happened, 
 but that it was a rule, that Jesus Himself bap- 
 tized not. Why? (1) Because the work of 
 teaching was more important (1 Cor. i. 17, De 
 Wette [Alford]); (2) because He would have had 
 to baptize into Himself (Tertullian); (3) Bengel: 
 ‘‘Baptizare actio ministerialis est. . . . Christus 
 baptizat Spiritu sancto.” [So Godet, Trench. Go- 
 det: Jl était le Seigneur, et il se réservait le baptéme 
 de V Esprit.”’—P.8.] Nonnus follows this: the 
 Lord baptizes not with water. Tertullian’s ex- 
 planation, too, has warrant. As Christ is the 
 object of baptism, the centre of the new king- 
 dom, He would obscure the idea of baptism, if 
 He should not have the transition from the old 
 system to the new, so far asthe baptism was con- 
 cerned, administered by others.+ 
 
 Ver. 3. He left Judea.—At the same time 
 Why? Because the im- 
 prisonment of the Baptist in the midst of the 
 
 | Jewish people had brought a ban of uncleanness 
 
 again upon the whole congregation of Israel (see 
 This settled it, 
 that a new baptism could proceed only from the 
 baptism of blood, which at the same time would 
 give it a deeper significance (as the final ideal 
 consecration of death). 
 
 Departed again into Galilee. 
 was baptized. 
 
 Ver. 4. Through Samaria.—Samaria lay 
 between Judea and Galilee, and through this 
 
 As after He 
 
 and sanctioned by His example. Flight from cowardice is 
 always contemptible, flight from fidelity to duty is compa- 
 tible with unflinching courage. An humble retreat may at 
 times imply more self-denial than proud and ambitious re- 
 sistance.—P. 8. ] 
 
 * [Hence the use of Jesus instead of He.—P. 8.] 
 
 + [Clement of Alex. and other fathers, in their over-estimate 
 of water baptism, assumed, without any warrant from the 
 text, that Jesus baptized at leist Peter, who then baptized 
 Andrew, ete. To the three reasons mentioned above for 
 Christ’s not administering baptism, Lightfoot adds a fourth, 
 viz., Because He would prevent all quarrels and jealousies 
 which might have arisen if some had been baptized by Christ 
 Himself and others only by His disciples. But the one suthi- 
 cient reason is no doubt because water baptism is a ministe’ 
 riai act of secondary importance and that Christ reserved te 
 Himself instead the baptism with the Holy Ghost.—P. 8.] 
 
152 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 province, therefore, the usual route of pilgrimage 
 also passed (Joseph. Antig. XX. 6, 1).* The 
 custom of scrupulous Jews, to make a circuit 
 through Persea, could have no force with Jesus; 
 though afterwards the Samaritans themselves 
 once occasioned His following it. But He then 
 also had probably already come near the boun- 
 dary of Samaria (see Maier, Commentar., p. 328), 
 Luke ix. 52. Samaria, Mw ; Chald. P1.w, 
 Ezra iy. 10, 17, primarily the name of a city. 
 Yhe city lay in the kingdom of the ten tribes in 
 middle Palestine, on a mountain (Robinson 
 [Germ. ed.] ILL. p. 865); built by Omri about 
 922 B. C., and made the seat of the kingdom of 
 Israel (1 Kings xvi. 24, and elsewhere); a chief 
 seat of the worship of Baal during the time of 
 the apostasy, 1 Kings xvi. 31; as the capital of 
 Ephraim, the counterpart of Jerusalem (Hzek. 
 xvi. 46, and elsewhere). Shalmanezer conquered 
 the city and filled it with colonists, 2 Kings xvii. 
 5sqq. John Hyrcanus destroyed it, but it was 
 soon rebuilt. Herod the Great, to whom Cesar 
 Augustus gave the city, beautified it, strength- 
 ened it, planted a colony of veterans in it, and 
 named it Sebaste [ Augusta, in honor of Augustus, 
 Joseph. Antig. XV. 8,5]. The growth of Si- 
 chem [Neapolis] in the vicinity threw back the 
 city to a hamlet, which still exists as Sebustieh, 
 in ruins. From the city of Samaria (Σαμά- 
 pera) the region of Middle Palestine gradually 
 took its name, Σαμαρεῖτις (1 Mace. x. 80); it isa 
 separate province in the time of the Syrian kings 
 (also Σαμαρίς. Σαμάρεια in Josephus). The de- 
 scription which Josephus gives of the country, 
 see in Winer under the word. Samaria appears 
 more friendly than Judea, rich in vegetation and 
 forest-clad hills. Inthe same article are the ac- 
 counts of modern tourists respecting the city of 
 Samaria. 
 
 By the Samaritans, DID, Σαμαρεῖται, Σαμα- 
 
 peic, history understands the later post-exilian 
 inhabitants of the country, the Xovdaioz (Joseph. 
 Antiq. 1X. 14, 3, efe.). According to the pre- 
 vailing view, a mixed population grew up from 
 the heathen colonists of Shalmanezer (and Hsar- 
 haddon, Ezra iv. 2) from Assyrian provinces (2 
 Kings xvii. 24), Babylon, Cuthah, Ava, Hameth, 
 and Sepharvaim, and from the remnants of the 
 Israelites. In the land of Israel they adopted 
 the Israelite religion (2 Kings xvii. 25; Ezra vi. 
 21; Nehem. x. 28), and soon went so far as to 
 call themselves the genuine offspring of Israel, 
 or of the house of Joseph (Joseph. Antig. XI. 8, 
 6). And now they would still be called Israel- 
 ites, but not Jews. But as they presumed in 
 pride to boast an Israelite descent, so too they 
 often permitted themselves through policy utterly 
 to deny this extraction, and give themselves out 
 for Persians (Joseph. Antig. XI. 9, 4) or Sidoni- 
 ans [ /did. XI. 8, 6]. ‘ 
 
 After Hottinger and others, Hengstenberg in 
 particular [Beitrdége I. 117; 11. ὃ sqq] has 
 wholly denied to the Samaritans any genealogi- 
 gal connection with the Jews. The document, 2 
 Kings xvii., mentions nothing, it is true, of re- 
 maining Israelites, and the Samaritans have of- 
 
 ——_——__.. 
 
 ten boasted that they were of heathen origin. ΐ 
 
 This last fact, however, can signify nothing; for 
 they likewise boasted, generally, that they were 
 pure Jews (and the ἀλλογενῆς, Luke xvii. 18, evi- 
 dently proves nothing). But itis said in 2 Kings 
 xvii. 24, that the colonists were placed in the 
 cities; so that the colonization was limited. Be- 
 sides, the deportations of this kind in history, as 
 Winer observes, are never radical. The Samari- 
 tans were also early distinguished from the 
 heathen (1 Mace. iii. 10). Under Hezekiah (2 
 Chron, xxx. 6, 10) and under Josiah (2 Chron. 
 xxxiv. 9) there were remnants of Israel in 
 Ephraim and Manasseh. And Christ, as well as 
 the Apostles after Him, considered the Samari- 
 tans a middle people between Jews and heathen, 
 Acts i. 8; viii. 5. A predominance of heathen 
 blood is assumed by many. 
 
 As might be expected of such a mixed people, 
 adopting Judaism in an outward way, (1) they 
 were not consistent in their national and religious 
 spirit; they professed now to be Jews, now to be 
 Gentiles, as their interest might require. Under 
 Antiochus Epiphanes their temple was dedicated 
 to Jupiter Hellenius. Heresy in the Christian 
 church, which is mainly a mixture of Christianity 
 with heathenism, takes its rise in the Christianity 
 of Samaria.* (2) They attained no living deve- 
 lopment of their religious ideas; so that in their 
 canon (the Pentateuch), their Messianic expec- 
 tation, and their use of the law, they stopped 
 where they began; whence they in many respects 
 resembled the Sadducees (though the Sadducees 
 had their abridged and stunted Judaism. for 
 having gone backwards with a negative criticism, 
 the Samaritans for having gotten fast in the let- 
 ter, and not gone forwards). (9) For this very 
 reason, however, their Messianic hope remained 
 more simple and pure. (4) After having been 
 refused a share in the re-building of the temple 
 in Jerusalem [Ezra iv. 1 sqq.] they fully recip- 
 rocated (first of all by hindering the building of 
 the temple, Ezra iv. 4, and the subsequent 
 strengthening of the city, Neh. iv. 1) the fanatical 
 hatred of the Jews, who looked upon them as he- 
 retics, not as heathen [see Sir. L. 27]; and they 
 built a temple of their own on Gerizim. Accord- 
 ing to Josephus, Antig. XI &, 4, this took place 
 in the time of Alexander the Great. Manasseh, 
 brother of the Jewish high-priest Jaddus, had a 
 heathen lady for his wife. The Jewish rulers 
 demanded his circumcision; whereupon Sanbal- 
 lat induced him to renounce his membership in 
 the Jewish religion, and built the temple on Ge- 
 rizim, of which Manasseh became high-priest. 
 According to Neh. xiii. 28, a son of the high- 
 priest Joiada, not named, had married a daugh- 
 ter of Sanballat, and was excommunicated for it. 
 We may suppose that the two accounts relate to 
 the same case, and that the chronology of Jose- 
 phus is here at fault, the case having occurred 
 under Darius Nothus (see Winer, Samaritaner). 
 On the further fortunes of the Samaritans, see 
 Winer, 1. 6. (comp. Com. on Maith. x. 5, p. 185; 
 Leben Jesu 11. 2, p. 539). 
 
 Ver. 5. To a city of Samaria, which is 
 called Sychar [lit. drunken |].—Near to the city, 
 
 * [Hence ἔδει, which expresses a geographical necessity, if 
 the shortest route was to be chosen. This necessity became 
 8 providential opportunity for doing good.—P. 8.] 
 
 *[Simon Magus: See my Geschichte des apostol. Zeitalters, 
 [. p. 501 tf; and the treatise: Die Sumariter und thre Stellung 
 in der Weltgeschichte von J. Grimm (priest), Munich, 1854.] 
 
 SS Se 
 
CHAP. IV. 1-42. 
 
 153 
 
 into its vicinity: εἰς πόλιν. Lvyap=Shechem or 
 Sichem (DIY), Gen. xxxiii. 18, elc.; Συχέμ, Sept., 
 Acts vii. 16; also Σίκιμα; after the time of 
 Christ, Neapolis [Joseph. De bello Jud. LV. 8,1]; 
 now Nabulus (Robinson, IIL. p. 886; Schubert, 
 ILI. p. 156).* 
 
 Its general identity with Sichem is established 
 by the particular statement that Jacob’s well was 
 near. But the name Sychar for Sichem is not 
 otherwise known, apart from the statement in 
 Wiescler, that in the Talmud occurs the name of 
 aplace DID PY, well of the grave, literally of the 
 purchased, that is, of the purebased burial-ground. 
 Hug also (Zinleitung 11. p. 218) supposes the 
 name comes from Suchar, and denotes the place 
 of burial where the bones of Joseph [Josh. xxiv. 
 82] and, according to the tradition common in 
 the times of Jesus, of the twelve patriarchs of the 
 children of Israel, were deposited, Acts vii. 15, 
 16. It is the prevailing presumption that Συ- 
 χάρ is a popular Jewish nick-name, a contemptu- 
 ous travesty of Sichem; with allusion, according 
 to Reland, to Is. xxviii. 1, 7: Samaria the crown 
 of pride of the drunkards in Ephraim, therefore 
 the city of drunkards [W3Y, drunkard] ; accord- 
 ing to Lightfoot, alluding to 1, heathenism as 
 falsehood [Hab. ii. 18], therefore the city of de- 
 ceit.+ According to Hug and others, Sychar is 
 to be distinguished from Sichem itself somewhat, 
 as a suburb, and then means the city of the se- 
 pulchre. This view is favored by the fact that 
 both Schubert and Robinson put the ancient Si- 
 chem nearer Jacob’s well, than the present town 
 lies, and that. at the time of Eusebius, Sychar and 
 Sichem were distinguished as two places. Con- 
 sequently the views of Relandand Lightfoot may 
 well be dismissed as ingenious s¢holastic con- 
 
 * (The old lfebrew Shecrem, or Sichem, or Sychar, the Graeco- 
 Roman colony Flavia Neapolis (founded probably after the 
 destruction of Jerusalem, by Flavius Vespasianus), and the 
 modern Arabic Waubulus, or Nablus (t. e., Neapolis), are sub- 
 stantially identical as to location, though probably a little 
 apart from cach other (see below) and must be sought in the 
 narrow, fertile and beautiful valley between Mt. Ebal and Mt. 
 Gerizim, which is much admired by modern travellers, as the 
 Eden of Palestine. Dr. Robinson, who is by no means en- 
 thusiastic in his descriptions, says of Shechem: ‘‘ It came upon 
 us suddenly like a scene of enchantment. We saw nothing 
 like it in all Palestine.” The place figures very conspicu- 
 ously in sacred history. At Sichem Abraham built his first 
 alfar in Canaan; there Jacob pitched his tent, buried the 
 idols of his household, built the well and bought the tomb 
 of Joseph; there Dinah was defiled by Shechem, the son 
 of Hamor, prince of the country; there Joseph was sold by 
 his brethren and found the last resting-place for his bones. 
 After the conquest of Canaan under Joshua, Shechem was 
 made acity of refuge and a centre of union to the tribes; 
 under the judges it was the capital of the abortive king- 
 dom of Abimelech; subsequently the capital of the kingdom 
 of the ten tribes till Samaria deprived it of that honor; it 
 continued during the exile and long afterwards the ecclesias- 
 tical metropolis of Samaria, the only temple of the Samaritan 
 worship being close by on Mount Gerizim. The present city 
 of Nabulus has, according to Dr. Robinson, about 8,000 inhab- 
 itants, all Mohammedans, except about 500 Jews and as many 
 Greek Christians, with a bishop, who, however, resides in a 
 convent at Jerusalem. Dr. Risen (in the Zeitschrift der M. D. 
 Gesellschaft for 1860, pp. 622-639, as quoted by the writer of 
 the art. Shechem in Smith’s Dictionary), estimates the popu- 
 lation of Nabulus at about 5,000, among whom are 500 Greek 
 Christians, 15) Samaritans, and a few Jews, the Mohamme- 
 dans making up the bull of inhabitants.—P. 8.1 
 
 [Or Lietown, Lugstadt. So also Wengstenberg (I. 244), 
 Wordsworth, Trench: “St. John, by this turn of the word, 
 which has brought it into closest connection with the Hebrew 
 for a Jie, declares at what rate he esteemed the Samaritan 
 worship, declares by anticipation at what rate it was esteemed 
 by his Lord.”—P. §.] 
 
 jectures (especially since the first view would 
 make the city of Samaria, not Sichem, a Sychar, 
 and since the allusion to Habakkuk is quite too 
 subtile), though it might be some relief to sup- 
 pose, with Meyer, that Join uses the name Sy- 
 char only as the vulgar name. Yet then we 
 might have to admit ignorance in reference to the 
 true name; which we could hardly do; still less 
 admit that John made nick-names. The hypo- 
 thesis of an interchange of the liguidx (Tholuck) 
 is alsoinconclusive. We abide, therefore, by the 
 hypothesis that Sychar is distinguished as the 
 city of the sepulchre from Sichem * On the si- 
 tuation of Nablus between Gerizim and Ebal, see 
 Schubert, Robinson, and others (comp. Leben 
 Jesu 11. 2, p. 525). 
 
 Near to the parcel of ground that Ja- 
 cob, efc.—The basis of the tradition is Gen. 
 xxxuil. 19. Jacob buys of the children of Ha- 
 mor a field in Shechem on which to settle. The 
 passage, Gen. xlviii. 22, is to be regarded 
 as a prophecy; he would give Joseph a portion 
 above his brethren, which he (in his posterity) 
 would win (not had won; see Knobel on the 
 passage) from the hand of the Amorites with his 
 sword and bow. Finally, in Josh. xxiv. 92 it is 
 said that the bones of Joseph were buried at 
 Shechem in the parcel of ground which Jacob 
 bought of the sons of Hamor, and the sons of 
 Joseph received them (with the field) for an in- 
 heritance. The somewhat inaccurate version of 
 the Sept. is of no importance at all to the esti- 
 mate of the perfectly correct account (against 
 Meyer). 
 
 Ver. 6. Jacob’s Well.+—The well which 
 Jacob, according to the Israclitish tradition, dug; 
 which by this tradition was made highly sacred. 
 It is thirty-five minutes from the present Nablus, 
 sunk in rock tothe depth of a hundred and five feet 
 [now only about seventy-five feet.—P.S.], witha 
 diameter of nine. Maundrell found fifteen feet of 
 water in it; Robinson and others found it dry. 
 
 *[Dr. Thomson, The Land and the Book, and others, likewise 
 distinguish them for the reason that at Sichem (Nablus) there 
 are de icious fountains of water which the Samaritan woman 
 would hardly have left to draw from a well that is nearly two 
 miles off. Bovet, of Neuchatel (Voyage en Terre Sainte, p. 
 363, as quoted by Godet) thinks he has discovered some ruins 
 of Sichem in the midst of olive plantations between the pre- 
 sent Nablus and the well of Jacob. “Le nom meme de Na- 
 plouse,” adds Godet, “ tndique un nouvel emplacement; autre- 
 ment la nouvelle ville eut conservé le nomde Sichem. Cette cir- 
 constance explique peut etre comment ia femme Sumaritaine ve- 
 nait chercher le | eau au puits de Jacob.’ ‘his conjecture 
 may be correct, but the narrative does not require it. The 
 woman may have labored or dwelt near the well of Jacob, 
 or puta special value on its sacred waters to induce her to go 
 to special trouble. Porter, who identifies the two places, but 
 assumes that the ancient Shechem was a much larger city 
 than the present Nablous, says (Handbook for Travellers in 
 Syria and Palestine, Part Τ1.. p. 842): “The mere fact of the 
 well having been Jacob's would have brought numbers to it 
 had the distance been twice as great. And even independent 
 of its history, some little superiority in the quality of the 
 water, such as we might expect in a deep well, would have 
 attracted the Orientals, who are, and have always been, epi- 
 cures in this element. ‘Chere is a well called ez-Zenabiyeh, 
 a mile or more outside St. Thomas’ Gate, Damascus, to which 
 numbers of the inhabitants send for their daily supply, 
 though they have fountains and wells in their own houses 
 far more abundant than ever existed in the city of Shechem.” 
 —P.S. 
 
 ti ἘΝ same is now called by the natives Bir-Jakoub. Re- 
 nan, Vie de Jésus, p. 233.—P. 8.] 
 
 { [It should be remembered, however, that Dr. Robinson 
 visited the well in the middle of June. He remarks that 
 “it was said usually to contain living water, and not merely 
 to be filled by the rains.” Jews, Samaritans, Christians and 
 
154 THE GOSPEL ACCORDING TO JOHN. 
 
 ~~ 
 
 Probably it was not the well nearest the city. 
 The woman, however, might have had occasion to 
 avoid the conversation of other women at other 
 wells; perhaps for the same reason she chose 
 the unusual hour of noon (other possible rea- 
 sons, from Robinson, in Leben Jesu, 11. 2, p. 
 626). 
 
 Sat thus [ἐκαϑέζετο οὕτως, a graphic 
 touch].—Simply sat. Probably indicating the 
 absence of all constraint and reserve.* About 
 the sixth hour.—dAccording to the Jewish 
 reckoning, noon. Meyer: ‘Never to be for- 
 gotten by John.” 
 
 [The hour is probably also mentioned to 
 bring more vividly to our mind the weariness of 
 our Saviour at the heat of the midday sun, the 
 burden and toil He suffered for us at the very 
 moment He opened a fountain of refreshment to 
 this poor thirsty woman and to usall. On the 
 dates of John, see note oni. 89, p. 92 f. There 
 are additional reasons fur assuming that he 
 reckoned here in the Jewish manner from sun- 
 rise to sunset. Otherwise he would have noted 
 whether it was six in the morning (as Rettig as 
 sumes), or six in the evening (as Ebrard and 
 Wordsworth hold). The former is too early to ac- 
 count for the fatigue of the Lord, the latter leaves 
 no time for what follows, as the night sets in 
 with little or no intervening twilight in Eastern 
 countries. The conversation must have lasted 
 at least half an hour, then the woman goes away 
 to the city, tells her experience to the men, and 
 they come to the well of Jacob; and yet after 
 
 Muhammedans all agree in this tradition respecting both Ja- 
 cov'’s well and Joseph’s tomb. Adjacent tu the well are the 
 ruins of an ancient church forming mounds of rubbish, among 
 which Robinson discovered three granite columns. When 
 last measured, the well was only about seventy-five feet deep. 
 A portion of the vault has fallen in and completely covered up 
 the mouth so that nothing can be seen but a shallow pit half 
 filled with stones and rubbish. See Porter’s Handbook for 
 Pravellers in Syria and Palestine, I1., p. 341. 
 
 My friend, the Rey. W. W. Atierbury, who visited Tacoh’s 
 well, April 7, 1866, kindly permits me to extract the following 
 observations from his Journal, which confirm Dr. Robinson’s 
 account as to the present condition of the well: 
 
 “At the entrance of the Nablus valley we stopped to visit 
 Jacob’s Well. In the middle of a ploughed field, alow stone 
 wall enclosed a ruined vault, through the broken arch of 
 which we let ourselves down to its floor, where, almost en- 
 tirely close] with fragments of stone, was the well. Wecould 
 judge something of its depth by the fall of astone, and thus 
 ascertained that there is now no water init. It is said to be 
 70 ft. deep, andis hewn out of the solid rock. Sitting on the 
 fallen stones that covered the mouth of the well, I read the 
 4th chap. of John. A few rods N. W. isasmall Moslem tomb, 
 of stone, said to cover the grave of Joseph. The way up the 
 vale to Nablus was charming. Gerizim and Ebal, bare of 
 trees, and but scantily carpeted with vegetation, except near 
 their bases, were at firstso near each other that ordinary 
 voices might shout audibly from one side to the other. The 
 valley widened as we advinced. <A recess occurs on each 
 side, opposite the one to the other, like the transepts of a 
 vast Cathedral in which it is easy to suppose respective divi- 
 sions of the tribes were stationed when, the priest standing in 
 the midst, the people responded to the blessings and the 
 curses.’—P. 8.] 
 
 # [So Chrysostom and the Greek commentators: ἁπλῶς ὡς 
 ἔτυχε, just as it happened, ἡ. e., on the ground or the stones 
 surrounding the well; Grotius: utlocus se obtulerat; Bengel: 
 sine pomva (to which he adds: admirabilis popularitas vite 
 Jesu); Meyer: so ohne werteres, ἧς e., without ceremony and 
 preparation; Wordsworth: «s any one among men. But 
 Erasmus, Beza, Winer, Stier, Lengstenberg, Webster and Wil- 
 kinson and Alford, refer οὕτως to κεκοπιακῴς, t. @., sic nempe 
 quit futigatus, f iiqgued as He was, as a weary man would, or 
 accordingly. Wemight say (with Godet) that the word was 
 inspired by the contrast to the unexpected task before Him. 
 But Fritzsche and Meyer object that in this case οὕτως should 
 precede ἐκάθεζετο, asin Acts xx.11; xxvii. 17; to which may 
 be added Hebr. vi. 15.—P. 8.] 
 
 all this it must have been still daylight, to ac- 
 count for the words of Jesus: ‘Lift up your 
 eyes and look on the fields” (ver. 35). Con- 
 sidering the oriental contempt for woman and 
 the prejudice even of the disciples (ver. 27), a 
 conversation with a woman late in the evening 
 would have been even more unseemly than at 
 noon-day. The fact that the woman was alone 
 sufficiently explains that she came so early to 
 draw water, instead of the evening as usual. 
 The time of the year—it was at the end of De- 
 cember—permitted travelling till towards noon. 
 Porter, in his excellent Handbook for Travellers 
 in Syria and Palestine, ii. Ὁ. 841, takes the same 
 view. ‘‘Christ probably came up the plain of 
 Mukhna, and about noon reached the well.”? So 
 also Macduff, p. 86.—P. 5.1 
 
 Ver. 7. A woman of Samaria.—That is, of 
 the country. The city of Sebaste was two 
 hours [six miles] distant.* Tholuck remarks 
 that the characteristic traits of this very highly 
 individualized woman are indifference to higher 
 interests and roguish frivolity.; But these are 
 hardly individual traits; and these traits form 
 hardly the whole outline of a deeply fallen 
 character, who shows, however, a considerable 
 versatility of mind and great energy, besides a 
 deeper susceptibility under the veil of a bright, 
 resolute nature. A sort of Samaritan Magda- 
 lene. With good reason Tholuck insists on the 
 individuality of the woman against Strauss and 
 Weisse. The striking invalidation of Baur’s fic- 
 tion respecting the design of this supposed fic- 
 tion is likewise worthy of notice. 
 
 Give me to drink.—Points: (1) The truth 
 of Christ’s thirst; (2) the freedom of His inter- 
 course,—with a Samaritan, and a woman; (9 
 the higher purpose of His words; (4) the mas- 
 tery of the great Fisher of souls [Luke v. 10], 
 in having the earthly given to Him in order to 
 give the heavenly.t 
 
 Ver. 8. For his disciples.—Immediate oc- 
 casion: The disciples had gone to the city. Pro- 
 bably they also carried a vessel for drawing 
 water (ἄντλημα, ver. 11) with them.g To buy 
 
 * [The Roman martyrology knows the name of the woman 
 (Photina) and of her children. Augustine: ** Venti mulier ad 
 puteum, et fontem quem non speravit, invenit.” Trench: “To 
 that same well she oftentimes may have come already, day by 
 day, perhaps, during many a weary year of the past. And 
 now she came once more, little guessing how different was to 
 be the issue of this day’s coming from that of all the days 
 which had gone before... that in the nridst of that and 
 all the other weary toil, outward and inward, of this earthly 
 life, she should have within herself a fountain of joy, spring- 
 ing up unto life eternal, should draw water with joy from un- 
 failing wells of salvation.”—P. 8. 
 
 + (Dr. Lange very properly objects to this low estimate of 
 the Samaritan woman who, with all her vices, had some 
 higher traits of character. Hengstenberg justly remarks (1. 
 254) that Jesus would hardly have entered into a conver- 
 sation with her. if He had not discovered in her an open sus- 
 ceptibility to the truth—P. §.] 
 
 + [The physical thirst introduced the deeper spiritual thirst. 
 While appearing as the receiver of natural water, He was the 
 giver of supernatural water and thirsted to communicate 
 this to the woman. Somewhat differently Augustine: lle 
 qui bibere querebat, fiden ipsius mulierts siticbat. Trench 
 observes in this request of Jesus, and the discourse to which 
 it was the prelude, a threefold testimony against the narrow- 
 heartedness of His age and people—against that of the Jew 
 who hated the Samaritan, of the Rabbi who would have 
 scorned such familiar intercourse with a woman (ver. 27), of 
 the Pharisee who would have shrunk from this near contact 
 with a sinner (Luke vii. 39).—P. 8.] 
 
 2(This is the usual interpretation, but the Saviour may 
 have isolated Himself from His disciples in the spiritual in: 
 
CHAP. IV. 1-42. 
 
 158 
 
 ee ρθὈΘὩὍδὃὕ.5ΧὉΧὉΆὉὄ Ὁ ΄ΦΦπ5ς50Ὸς50Ὸᾷ... τ... Ὁ 
 
 food.—Meyer: ‘The later [Rabbinical] tradi- 
 tion* would not have allowed this. But at that 
 time the separation may not have been so rigid, 
 especially for Galileans, whose route of pilgrim- 
 age passed through Samaria. 
 was above the divisions of the people, Luke 
 Ἰχ 92." 
 
 Ver. 9. How isit that thou, beinga Jew, 
 asixest, efc.—She recognizes Him in particular 
 by His Jewish dialect and pronunciation [per- 
 haps also from His Jewish physiognomy and the 
 dress of a Rabbi]. Tholuck: The Samaritan 
 tongue is between the Hebrew and the Aramaic. 
 As Jesus Himself spoke Aramaic, this is not 
 quite clear, and probably a medium between 
 Western and Eastern Aramaic is meant. More 
 than one thing might surprise her: not only 
 that a Jew spoke with her, and asked drink 
 from her pitcher, but also that this distinguished 
 Jew condescended to ask of her. In truth we 
 might well suppose that she was moved with a 
 feeling of her unworthiness in the dignified 
 presence: He unconsciously defiles Himself on 
 my pitcher; at least she hints at the differ- 
 ence between the man and the always less re- 
 garded woman. Though the national enmity 
 could not wholly prevent her asking water in 
 her turn (Tholuck), yet the breach was wide 
 enough to make her feel the request of Jesus to be 
 a great and free condescension. Then the ex- 
 pression of this feeling may easily have been ac- 
 companied or disguised by a certain humor 
 giving vent to her national spirit, as she now, 
 with her pitcher, seems to have the better of the 
 stranger. The addition: The Jews have no 
 dealings, e/c., is commonly taken as an expla- 
 natory note of the Evangelist. But in that case 
 we should expect: The Jews and the Samaritans 
 have no dealings with one another. The disdain 
 being here ascribed to the Jew alone, the words 
 no doubt belong to the woman’s reply. 
 
 [ The question of the woman illustrates the in- 
 tensity and bitterness of sectarian bigotry and 
 hatred as it then prevailed, and sets in stronger 
 contrast the marvellous freedom of Christ from 
 existing prejudices.t According to Dr. Robin- 
 
 terest of the woman in order to win the easier her repentance 
 and confession of sin. (Corneiiusa Lap.and Trench). Heng- 
 stenberg (1. 253) plausibly assumes that John remained with 
 the Lord and heard the conversation which he so accurately 
 and vividly records. He was afterwards with Peter delegated 
 to Samaria, Acts viii. 14. But he may have learned the con- 
 versation from Jesus or from the woman after her conversion. 
 —P.S.] 
 
 *[Rusche ad Sota, p. 515: “ Hominis Samaritani panem 
 comedere aut vinum ejus bibere prohibitum (nefas) est.” Lan- 
 chuma fol., 43,1: “* Dicunt, qui edit frustum Samaritani, est 
 ut edens carnem porct, el non proselytus fit Samaritanus in 15- 
 raele, nec est ipsts pars in resurrectione mortuorum.” | 
 
 + [Stier (eden Jesu) thinks that the woman recognized the 
 Jew rather by his dress (after the manner of the Rabbis), 
 than by His softer dialect. Ifthe Samaritans, like the Eph- 
 raimites of old(Judg xii. 6) were still distinguished by lack 
 of the full sibilant (sk) in their pronunciation, the words 
 
 which Jesus probably used $3} pwr or PAWS 7 
 EEO ai τ eas 
 
 (tent Lishethoth, Samaritan: teni lisethot), were enough to in- 
 dicate the nationality. In any case we may infer from the 
 words of the woman that our Lord had nothing in His per- 
 sonal appearance, dress or manner to distinguish Him from 
 other Jews, and to attract the superficial observer. Yet the 
 “ spotless beanty and peace of His soul must haye shone 
 through His eye and the expression of His face. He had not 
 the physiognomy of a sinner.—P. 8.] ἢ 
 
 Φ [Ἐπ ο]α5. ὁ. 25, 26: “There be two manner of nations 
 which my heart abhorreth, and the third is no nation: they 
 
 Besides, Jesus 
 
 son and others the ancient hatred is still kept 
 up, and the remnant of Samaritans neither eat, 
 nor drink, nor marry, nor associate with thg 
 Jews, but only trade with them. An experi- 
 enced traveller says, apparently to the contrary: 
 ‘‘Never yet, during many years’ residence in 
 Syria, and many along day’s travel, have I been 
 refused a draught of water by a single individual 
 of any sect orrace. The Bedawy in the desert 
 has shared with me the last drop in his water- 
 skin. Yet the only reply of the woman to the 
 weary traveller was, ‘ How is it that thou, be- 
 ing a Jew,’” ete. (Porter’s Handbook for Trav- 
 ellers in Syria and Palestine, P. 11., p. 342.) But 
 this courtesy to strangers is not inconsistent with 
 Dr. Robinson’s statement, nor with our narra- 
 tive, for the woman did not refuse a drink of 
 water to Jesus, but only expressed her surprise 
 at His asking her for it.—P. S 
 
 Ver. 10. Ifthou knewest the gift of God. 
 —Tholuck: ‘*This answer indicates that she, 
 instead of hesitating, must have felt. herself ho- 
 nored, and made haste.” More pertinently 
 Meyer: ‘Unquestionably Jesus immediately 
 perceived the suse »ptibility of the woman; hence 
 His leaving His own want, and entering upon a 
 conversation so striking as to arouse the whole 
 interest of the sanguine woman.” She is sur- 
 prised that He, the supposed haughty Jew, is 
 the asker; the Lord brings out the opposite re- 
 lation, that she is the needy one, He the posses- 
 sor of the true fountain of satisfaction. ; 
 
 The gift of God: (1) The person of Jesus 
 (Greek com., Brasmus). [Mengstenberg releig 
 to ili. 16: «God gave His only begotten Son," 
 and Isa. ix. 5: ‘tous a Son isgiven,” as daci- 
 sive proofs that Christ designated Himself ‘ the 
 gift of God.” ] (2) The Holy Spirit [with refe- 
 rence to vii. 38, 89] (Augustine, ete.) (3) Cor- 
 rectly: The singular grace of God in the golden 
 opportunity ofthis moment (Grotiusand others).* 
 [(4) Eternal life. So Lampe and Godet; vers. 13, 
 14; comp. Rom. vi. 23 where eternallife is styled 
 ‘the gift of God” (γάρισμα, but here we have 
 δῶρον) ; Rev. xxii. 17. (5) Living water, in 
 anticipation of what immediately follows: ‘He 
 would have given thee living water.” So Stier 
 and Trench. Alford regards this as the primary 
 view, but combines with it the first three, like 
 Dr. Yeomans iu the preceding footnote.—P. Dal 
 
 that sit upon the mountain of Samaria, and they that dwell 
 among the Philistines, and that foolish people that dwell in 
 Sichem.”’—P. 5.1 
 
 * [Neither of these interpretations alone seems snfficient 
 for this very full expression. ‘The third is certainly the lead- 
 ing one, but it includes the others. ‘Lhe third itself, as here 
 given, is too vague. The “singular grace of God in the 
 opportunity of this moment”? is, in particular, that God, so 
 far from being beyoud the reach of our requests, appears as 
 a fellow-man asking a service from us. His taking sach a 
 place, to be kindly served of us for our joy aud salvation is 
 itself a gracious gift of God. In Jesus alone could this won- 
 derful relation between God and man be established and of- 
 fered; He alone is God-Man ; “the gift of God” therefore in- 
 cludes the person of Jesus. And it includes a gift of lifestill 
 in reserve for those who, knowing Christ, ask of Ilim; and 
 this gift of God, waiting for our asking, is in substance the 
 Holy Ghost. J.J.Owen: “The connection refers it evidently 
 to the gift of living water, which was emphatically the gift of 
 God bestowed through the agency of His Spirit.’ Butastill 
 more careful weighing of the context shows that it rather 
 refers this “gift of God” to a gift which God had already 
 given, than to one which He had yet to give; rather to the 
 actual gift of His condescension, than to the offered gift of 
 living water or the Holy Ghost.—H. D. Y.] 
 
156 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 And who it is.—Unfolding the thought of the 
 gift of God. Thou (ci) wouldest (already) 
 have asked (not: wouldest ask him, Luther) 
 of him.—fxpressing the greatness of her need, 
 the greatness of His gift, the urgency her re- 
 quest would have; doubtless also her suscepti- 
 bility. | Mark the difference between ὁ λέγον 
 σοι which Christ uses of Himself, after the wo- 
 man had naturally asked: πῶς σὺ wap’ ἐμοῦ ai- 
 τεῖς (ver. 9), and od ἂν yryoac, which assigns 
 at once to the woman a position of inferiority 
 and dependence on Him, the possessor and giver 
 of that living water. ‘There lies often,” says 
 Trench, ‘in little details like this an implicit 
 assertion of the unique dignity of His person, 
 which it is very interesting and not unimpor- 
 tant to trace.”—P. 5. 
 
 Fie would have given thee living water. 
 --Ο DD [Sept. ὕδωρ ζῶν] well-water.* Ex- 
 pressing at once the greatness of the gift and the 
 readiness of the giving, in a figure drawn from 
 His own request, but answering perfectly to her 
 unsatisfied state of mind. The figures of Ps. 
 xxxvi. 8: Jer. ii. 13; xvii. 18. The sense of 
 the words, living water, explained in ver. 14. Va- 
 rious interpretations: (1) Baptism (Justin, Cy- 
 ril (Cyprian, Ambrose]. But the water of Bap- 
 tism is not water for drinking, which becomes a 
 fountain in him who drinks it, (2) The evan- 
 gelic doctrine. Grotius, similarly Meyer: The 
 truth + Shalla man then after that thirst no 
 more? (3) Tarnow; Gratia justificans. Like 
 most of the explanations, too dogmatically exclu- 
 
 sive. (4) Institutio salutaris (Semler). (5) 
 Liicke: Faith. (6) Olshausen: Life (ch. vi. 33). 
 
 (7) The Holy Spirit, vii. 89 (Maldonatus, Bucer, 
 [Webster and Wilkinson, Wordsworth] and 
 others). The act of giving must no doubt be 
 distinguished from the living water itself: The 
 giving of the water is the gospel, the word of 
 Christ; see ver. 26. The water itself, which 
 quenches thirst, proves itself already operating 
 when the woman sets her pitcher down, [ver. 
 281: it is evidently the inner-life as the operation 
 of the life of Christ, conceived predominantly 
 under ihé aspect of inward peace (no longer thirst- 
 ing), developing into regeneration, life in the 
 Holy Ghost (the water’s becoming a fountain) 
 and perfection in blessedness (springing up into 
 everlasting life). Tholuck: ‘The word of sal- 
 yation the medium of a living power of the Spi- 
 rit, ch. vii. 88; xi. 26.” [Godet: Living water 
 is the life eternal, which is Christ Himself living 
 in. the soul by the Holy Spirit. Donner l'eau vive, 
 cest pour lui se communiquer lui-méme ; car la vie 
 est identifiée avec son principe.—P. 8. ] 
 
 Ver. 11. Sir, thou hast nothing to draw 
 with.—Sir. <A title of respect usual even at 
 that time among men, ch. v. 7; vi. 24, e/e. Used 
 in the ordinary sense.* The spiritual concep- 
 tion was rendered difficult by the lack of the 
 prophets among the Samaritans, and the want 
 of knowledge of the prophetic metaphors (Tho- 
 luck). On this presumption the reply is not ex- 
 actly ‘“‘saucy ” (Tholuck), but no doubt clearly 
 thought, firm, savoring of national pride, exult- 
 ing again in easy humor. Thou hast nothing. 
 Exactly: Thou hast not even a vessel to draw 
 with.¢ She evidently distinguishes between the 
 water itself standing in the well, and the spring 
 at the bottom of it. Thou hast not even a bucket, 
 i. e., thou canst not even reach down to the 
 standing water. And the well is deep —That 
 is, even with the bucket thou couldest not come 
 to the living spring.f 
 
 Ver. 12. Art thou greater.—Zi emphatic. 
 Μείζων cannot mean nobler, of higher rank, as 
 Meyer thinks; for noble lords, as such, are not 
 exactly masters in water-drawing or well-dig- 
 ging. The question proceeds from a feeling that 
 Jesus assumed some extraordinary character, 
 that He claimed a spiritual power; perhaps 
 claimed to be a prophet, like Moses, who could 
 make a fountain of water by miracle. Than 
 our father Jacob.—Expressing the national 
 jealousy towards the Jew. The Samaritans 
 traced their descent from Joseph [Joseph. An- 
 tig., vili. 14, 3; xi. 8, 6]. 
 
 Who gave us the well.—This was a sim- 
 ple inference from the tradition that Jacob dug 
 the well and left it to his posterity. The sense 
 is: The patriarch himself knew not what better 
 to give, and this sufficed for all the wants of his 
 entire nomadic establishment. Meyer: ‘The 
 woman treats the enigmatical word of Christ at 
 first as Nicodemus does, ch. iii. 4, but more 
 thoughtfully [considering the false conception 
 of Nicodemus], and at the same time more pertly 
 and with feminine readiness of speech.” In 
 her last word: ϑρέωματα, cattle, she finishes her 
 carnal misapprelension of His spiritual words. 
 [The mention of tie cattle (which does not neces- 
 sarily include the slaves, as sometimes on in- 
 scriptions (see Meyer, p. 192), completes at the 
 same time the picture of the nomadic life of the 
 patriarch. Stier is wrong therefore in regard- 
 ing it asa falling off in the lofty language of 
 the woman to descend from Jacob’s sacred per- 
 son to his cattle. There isin the question of the 
 woman a slight resentment at the seeming inten- 
 tional disregard of the venerable traditions and 
 memorials of her people by which they connect- 
 
 *[As distinct from cistern water, or water of reservoirs, or 
 enant water, comp. Gen. xxvi. 14; Lev. xiv.5; Cant. iv.5; 
 Jer. ii. 13; the υἱοὶ fontes of the Romans. Then used meta- 
 phorically for spir.tual blessings, trath, wisdom, even the 
 Holy Spirit. On this double meaning rests the turn of the 
 discourse from the earthly to the heavenly, and the point of 
 comparison is the refreshing power and the satisfaction of 
 thirst. Herethe ὕδωρ ζῶν menns, in the highest spiritual 
 sens, fresh, springing, life-giving, self-renewing water from 
 Him who is αὐτοζωή, life itself, and imparts life to all His 
 followers (John i. 4; v. 40; Rev. vii. 17; χχὶ δ: xxii. 1,17] 
 in fulfilment of the prophecy, Wzek. xlvii. 9: “ Everything 
 shall live whither the river cometh” (that issues from under 
 the threshold of the house of God).—P. 8.] 
 
 + {Meyer (5th ed.) agrees substantially with Calvin, who 
 sees here tola renowationts gratis, and refers the living water 
 to both grace and truth with reference to i. 14.—P. 8.] 
 
 * [Yet κύριε is an advance on ov Ἰουδαῖος, ver. 8, and in- 
 dicates a dawning sense of the dignity of the stranger. We 
 infer this, however, more from the connection than from the 
 word itself, for this is also used by Rebekah in addressing 
 the servant of Abraham, Gen. xxiv. 18, and by Mary Magda- 
 lene in speaking to Je-us whom she mistook for the gardeuer, 
 John xx.15. Euthymius: κύριον αὐτὸν προσηγόρευσε, νομί- 
 σασα μέγαν εἷναι τινα.---. 8.1} 
 
 ἘΓ Ἄντλημα is not to be confounded with ὑδρία, ver. 28. 
 Comp. the Text. Nores.—P. S.] 
 
 {[Or rather: Neither (οὔτε) hast thou a vessel to draw 
 with, and (καί, instead of οὔτε, nor) the well is too deep (over 
 a hundred feet) to get at it without such avessel. There isa” 
 change of construction here, ovte—kai, instead of οὔτε---οὔτε 
 (comp. the Latin meque—et), as John ver. 10, and often in the 
 Classics. Comp. Winer, p. 460 (7th ed.), and Jelf, 2 775.— 
 P.8.] 
 
CHAP. IV. 1-42. 
 
 ed themselves with the patriarchal history. She 
 had evidently a considerable degree of self-re- 
 spect, national pride and interest in religious 
 questions, and was a brave upholder of patriar- 
 chal succession.—P. S. ] 
 
 Ver. 13. Shall thirst again.—[As Christ 
 Himself’ did, physically, on this occasion, and 
 when He exclaimed on the cross dupa.—P. 8.]— 
 The excellence of that well Jesus suffers to pass.* 
 But in His view of the spiritual water, that has 
 the fundamental defect of every earthly satisfac- 
 tion: the partaker thirsts again. So it was with 
 all the woman’s enjoymeut of life hitherto. [She 
 had by successive draughts at the ‘* broken cis- 
 tern ”’ of carnal lust only increased her thirst, 
 and the sense of the utter vanity of all earthly 
 pleasures]. Sall never thirst.—[Conp. vi. 
 85: “Lam the bread of life: he that cometh to 
 me shall not hunger; and he that believeth in 
 Me shall never thirst.”” Apos. vii. 16: ‘They 
 shall hunger no more, neither thirst any more.”’ 
 xxi. 6: “1 will give unto him that is athirst of 
 the fountain of the water of life freely.” Old 
 Test. passages: Isa. ly. 1; xlix. 10.—P.S.] An 
 opposite word: the sentence of Wisdom in [the 
 apocryphal book of the son of] Sirach, xxiv.21: 
 ‘Those who drink of me (the Wisdom) shall 
 thirst again” (Οἱ πίνοντές με, Ere διψήσουσι). 
 Meyer, not clearly: ‘‘ This figure_rests on an- 
 other aspect of the drinking, as viewed in its 
 particular moments, not in the continuity con- 
 stitutel by them.” Jesus Christ expresses the 
 absolute satisfaction which is given in principle 
 in the peace of the Christian life; Jesus Sirich 
 describes the desire for further knowledge be- 
 gotten by the first taste of wisdom. Not only is 
 the object viewed on different sides; the object 
 itself is in Sirach imperfectly conceived, with re- 
 ference rather to quantity than quality. The 
 Oli Testament strives after life, the New strives 
 in the life. What Sirach calls a thirsting again, 
 Christ calls an everlasting spriuging up + 
 
 Shall be in hima fountain of water.+— 
 Not ‘after the negative operation the positive ” 
 ‘(Meyer), for the quenching of the thirst is itself 
 positive; but, after the elemental working of 
 Christianity, coming point by point from with- 
 out, as a means, its life as a principle continually 
 reproducing and propagating itself as its own 
 
 #([A dispute about the comparative greatness of Jacob 
 could have led to no result, and is therefore wisely avoided, 
 but the question, μὴ σύ μείζων ei, is virtually answered by 
 what follows. If Jesus is tae Messiah and the Giver of the 
 water of eternal life, He is, of course, greater than Jacob, and 
 all the patriarchs aud prophets.—P. 8. | 
 
 +[Bengel (with whom Alford agrees) reconciles the two 
 passages thus: ““Suneaqua tla, quantum in se est, perennem 
 habet viriutem ; et ubi sitis recurrit, hominis, non aque defec- 
 tus est: at aque elementaris potio sitim subinde ad aliquot 
 tantummodo horus sedar+ valet.’ Olshausen sees in Sirach the 
 negative expression of the same idea, 7. e., who drinks of the 
 (essential, divine) Wisdom, is ever turned away from the 
 temporal, and ever turn-d towards the eternal.” The apoc- 
 syphal writer looks upon revelation as a growth, Christ as 
 something completed. THengstenberg: There is always deep 
 contentment in the believer’s heart, though often concealed. 
 (Calvin: nunquam prorsus aridi). Stier: Christ intensifies 
 and reverses the more imperfect expression of the same truth 
 inthe Ὁ. T. Also the Christian must continue to drink of 
 the water of life to the end. Drusius and ‘Trench: He shall 
 never thirst for any other water save this living water which 
 Christ imparts.—P. 8.] 
 
 1 (Comp. Isa. xii. 3 (“with joy shall ye draw water out of 
 the wells of salvation”); Iv. 1; Cant. iv. 12 (“ἃ spring shut 
 up, 2 fountain sealed’); 15 (“ἃ well of living waters and 
 streams from Lebanon”); Apoc. xxii. 1—P. §.] 
 
 157 
 
 al 
 
 object. First water drunken, then water welling 
 up: distinction of the catechumenate and the 
 anointing of the Spirit. A fountain whose stream 
 gushes into eternal life. he decisive word, 
 spoken with the utmost confidence, stirring the 
 soul of the hearer to its depths. The spiritual 
 sense of the whole declaration of Christ ap- 
 peared in every feature: (1) A water, after 
 drinking which one thirsts no more; (2) a wa- 
 ter drunken, which becomes a fountain; (8) a 
 fountain which ever joyously flows (which can 
 rarely be suid of wells in the east); (4) a foun- 
 tain which gushes into everlasting life. Here 
 the spiritual sense was perfectly transparent. 
 By the union of the divine Spirit with the hu- 
 man, the latter becomes an organ of the divine 
 life, and therefore a self-supplying fountain of 
 life. Calvin, in the interest of his doctrine, 
 here emphasizes the thought that the life of the 
 Spirit in the regenerate cannot dry up: Bengel, 
 in the interest of his, that if a man thirst again, 
 it lies not with the water, but with the man. 
 [So also Alford.] Above this doctrinal antag- 
 onism stanils the concrete unity of the life of 
 faith sealed by the Spirit. ‘Tboluck takes the 
 thought that Christ assumes form in the be- 
 liever; which does indeed describe the personal 
 and objective side of spiritual life. He observes 
 that some (Origen, Zwingle, and others) have 
 been misled by the analogy of ch. vii. 38 to 
 think here also of a flowing for the quickening 
 of others. The woman, at all events, does soon 
 come to quickening others, though the funda- 
 mental thought here of course is satisfaction for 
 one’s self. 
 
 In ἄλλεσϑαι, applied to the fountain, are in- 
 cluded (1) springing up from a hidden depth 
 within; (2) incessant flow; (8) living, joyous, 
 springing motion; (4) rhythmic life, continually 
 increasing in a steady succession of living acts. 
 That the fountain also, as a fountain, becomes 
 more,and more copious, is indicated by its stream- 
 ing forth into eternal life. Comp. Sir. xxiv. 31. 
 
 It is a question, how into everlasting life (εἰς 
 ζωὴν αἰώνεον) is to be interpreted. (1) Up 
 into the heavenly life, like a fountain (Origen, 
 Grotius, and others).* Tholuck objects that 
 this substitutes οὐρανόν. (2) Redounding to 
 eternal life; affording it (the word being re- 
 
 ferred to πηγῇ not to ἁλλομένου, Luthardt). This 
 loses the figure. According to Jno. iii. 36, one 
 
 might indeed take the sense to be, that the 
 spiritual life passes into eternal life; as in Sir. 
 xxiv.43: My brook became river, my rivera 
 sea.” But there, as in Ezek. xlvii., the subjecs is 
 the immeasurable objective unfolding of the rev- 
 elation of salvation, or wisdom ; here a subjective 
 unfolding of saved life. Though this is eternal 
 life, yet, to be complete, it must pour itself into 
 the objective eternity (Olshausen: The eternal 
 rests not, till it comes to eternity).¢ In view of 
 
 * (Grotius: Emphasis est in voce sautetT. Solent enim aque 
 salire ad altitudinem sue originis. Trench: “These waters 
 shall find their own level: they shall return to God whence 
 they came. ‘The water of life is borne upward by a superna- 
 tural impulse.”—P. 8.] 
 
 + [Comp. the lines of Albert Knapp (in his beautiful poem 
 on the Wurmlinger Capelle, near Tubingen): 
 
 “ Was ewig ist will Ew’ges haben, 
 Muss an dem Lebensstrom sich laben, 
 Der ungetritht und unverhillt 
 Vom Throne des Alimiicht’gen quillt.”—P. 8.] 
 
158 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 this, and in accordance with the figure, we un- 
 derstand by the words a flowing on of this well 
 into the eternal life of perfect fellowship with 
 God in the world to come. This eternal life is 
 doubtless conceived in the figure as an ocean 
 [into which all the rivers of life of individual 
 believers empty at last]. The fountain leaps into 
 eternal life (Meyer: ἄλλεσθαι εἰς, to leap into). 
 The water drunk becomes a well, the well a 
 fountain which incessantly flows into the ocean 
 of eternal life. 
 
 As Jesus engages the stiffened Pharisaic spirit 
 of Nicodemus by the free wind of the Spirit and 
 its transforming power, so He enlists the rest- 
 less, inconstant woman, whose thirSt continually 
 returned, by the offer of an endless satisfaction, 
 which is at once an infinite tranquility and a 
 perfect decision of effort, and soon passes into the 
 enjoyment of the eternal life. 
 
 Ver. 15. That I thirst not, neither come 
 hither.—The sigh of a poor, weary woman, in 
 whom neediness and the burden of toil seem to 
 form a contradiction to spiritual claims, though 
 the sigh is disguised by the air of good humor. 
 The last words betray, to be sure, a misappre- 
 hension of the spiritual sense of the words of 
 Jesus. But about Aer meaning there remains 
 uncertainty. 
 
 (1) She means, in 81 earnest, a miraculous 
 water, which might have the effect described by 
 Jesus (Maier, Meyer). Not readily conceivable. 
 Of such water no one would wish to drink. 
 
 (2) She asks the water, in order to get behind 
 the mystery. Lampe: Tentare voluit audacula, 
 quomodo preestita petitionis conditione, promissionem 
 suam exsecutioni dalurus esset. This is not ironi- 
 cal, as Tholuck thinks. At least it is only half 
 s0; according to Liicke’s interpretation: Her 
 request is half sportive, half earnest.* Such 
 water is inconceivable to her, but yet she wishes 
 for what has become to her adim appearance of 
 a toilless life. 
 
 (3) Ironical talk. Lightfoot: Verba irrisorie 
 prolata longe apertius concipias, quam supplicatorie. 
 So also Tholuck. 
 
 (4) The presentiment of something higher 
 which might do her good is awakened in her 
 (Baumgarten-Crusius and my Leben Jesu, IL. Ὁ. 
 529).¢ This is more probable, if we suppose that 
 the woman had even journeyed to that sacred 
 well in some sort of religious feeling under a 
 troubled conscience, while there were other wells 
 at least nearer the city of Sichem. Then, too, 
 the third interpretation is accompanied with the 
 view that Jesus breaks off, in order to take an 
 entirely new method; and this involves the un- 
 intended, but hazardous presumption that the 
 first method had failed. On the contrary, we 
 suppose that the next word of the Lord was sug- 
 gested by this request. 
 
 Ver. 16, Call thy husband.—(1) The hus- 
 band was to have part in the saving gift, and so 
 she was to be brought indirectly to confession of 
 sin (Chrysostom, efe.; Liicke). (2) Christ would 
 
 “half in banter, half in earnest.”"— 
 
 * [So also Alford: 
 
 + [The address κύριε and the next word of Christ imply se- 
 riousness expressed with a simple-hearted naivete. The wo- 
 man who had thirsted so long and found no satisfaction in 
 sensual gratification, was still confused, but blindly longing 
 after the water of life. So also Godet and Trench.—P. 8. 
 
 in this way lead her indirectly to a consciousness 
 of her guilt (Calov., Neander, Tholuck, Stier, 
 Luthardt), (3) He intended to give hera sign 
 of His prophetic knowledge in the lower sphere 
 of life, to gain her contidence for disclosures from 
 the higher (Cyril, Schweizer; similarly Meyer). 
 (4) Conformity to custom and to the idea of the 
 law. Hitherto Jesus had influenced her after the 
 manner of ἃ missionary, a3 man with man. In 
 her last request, expressing spiritual susceptibil- 
 ity, the woman came to the position of a cate- 
 chumen. But, as a proselyte, she must not act 
 without the knowledge of her husband. Meyer 
 objects: The husband was in truth a paramour. 
 True, they were not legally united. But the 
 highest, most delicate social law lies somewhat 
 deeper; she had given that man the rights of 
 husband. If there was still a moral spark in 
 the immoral connection, Christ had an eye to de- 
 tect it. Even Stier and Tholuck have not been 
 able to appropriate this interpretation. But itis 
 connected on the one hand with the moral prin- 
 ciple, Matth. iii. 15; on the other with the prin- 
 ciples in Matth.x.12; 1 Cor. vii. 15; xi. 10, and 
 with all those principles which distinguish the 
 Evangelical church from the Roman Catholic in 
 the manner of making proselytes. 
 
 [I must dissent from this interpretation as as- 
 suming a relation and a duty which did not ex- 
 ist. The words of Christ: Call thy husband, 
 opened the wound at the tender spot where the 
 cure was to begin, and were the first step in 
 granting the woman’s request: Give me to drink. 
 By a prophetic glance into her private life of 
 shame, which, after five successive marriages, 
 culminated in her present illegitimate relation, 
 He at once effectually touched her conscience and 
 challenged her faith in Him. Conviction of sin 
 is the first indispensable condition of forgiveness, 
 and is the beginning of conversion. She at once 
 understood the intention, and her next word is a 
 half confession of guilt, quickly followed by faith 
 in the prophetic character of Christ.—P.8.] 
 
 Ver. 17. I have no husband [Οὐκ ἔχω 
 avdpa].—She feels the effect of the sudden 
 turn. She isliving ina settled, to all appearance 
 exclusive, but illegal relation; and this causes 
 her to deny the correctness of the Lord’s ad- 
 dress. This is the summit of her resistance,* 
 and the master-hand of Christ must prove itself 
 over her. Call thy husband! This might be a 
 word of conjecture. She supposes this, and so 
 ventures the denial, half true, and half false, 
 Her denial is untrue in that she denies a fact of 
 which she is perfectly aware; true, in that she 
 
 ' places herself on the ground of the law, and judges 
 
 by that. Then in this might be already couched 
 a confession of sin, or even the vow: I renounce 
 him, if 1 may thereby share thy instruction and 
 thy promise. At all events, we may be sure of 
 this: If she had hitherto answered pertly and 
 ironically in a vulgar way, she would now have 
 departed with her pitcher filled, under an ironi- 
 cal promise to call her husband. If, on the con- 
 trary, she had taken Jesus for a magician, from 
 
 * [Yet at the same time the beginning of her conversion. 
 It proved her sincerity. She dare not call the man with 
 whom she lived, her husband, and thus by implication admit- 
 ted her guilt. Her subsequent conduct shows that she was 
 moving δ the right direction, See Dr. L.’s remarks further 
 on.—P. 8. 
 
CHAP. IV. 1-42. 
 
 159 
 
 whom she might receive a magical water of life, 
 she would have called her husband, and permit- 
 ted him to be recognized as such. Thus her de- 
 nial itself proves (1) that she is bound up by the 
 word of Christ; (2) that she for an instant looks 
 on her relation with new eyes; (3) that she de- 
 ceives herself in attempting to deceive the Lord; 
 (4) that the confession of her guilt is already al- 
 most upon her lips. By some expositors the 
 woman is made far too jovial, saucy, spiritually 
 obtuse, and even vulgar. 
 
 Tiou hast well* said, husband I have 
 not [ἄνδρα οὐκ éyo].—The emphasis is on hus- 
 band. [Hence avdpa here precedes, while, in the 
 woman’s answer, it follows the verb.—P. S.] 
 The saying is commended as proper. Thisis true 
 of her saying in its strict sense, but it has an 
 irony intended to drive out the reservatio mentalis, 
 the untruth lurking behind the true saying; and 
 this it does even by the emphatic placing of the 
 word husband: J/usband I have none.+ 
 
 Ver. 18. For five husbands thou hast 
 had.—Some have concluded from the confession 
 in ver. 2Y, that those former connections also had 
 been illegitimate. [So Meyer.] Against this is 
 the antithesis: Five husbands, and: Whom thou 
 now hast, ete. Five marriages, therefore, had 
 preceded, ‘‘of which at least some had been dis- 
 solved through the wantonness of the woman.” 
 Tholuck. Whether the fault lay in sensual wan- 
 tonness (licentiousness in the narrower sense), or 
 in an antinomian looseness of spirit, does not ap- 
 pear. With Magdalene the latter seems to have 
 been the case; and it is to be considered, that in 
 Samaria, as well as on the sea of Galilee, Greek 
 views of the marriage relation might already have 
 had an effect. ‘‘According to the Talmud, the 
 Samaritans did not acknowledge the laws of di- 
 vorce; probably referring not to the laxer Hille- 
 lian view current among the Jews, but only the 
 more strictly Biblical view of Shammai, following 
 Deut. xxiv.1. Yet even according to this, it was 
 not only adultery that divorced, but any YS; 
 as the Talmud calls it: uncovering of the arms, 
 laying off the veil, and the like.” Tholuck. 
 Meyer supposes that she had not been faithful in 
 one or more of her marriages, and was now a 
 widow living with a paramour. But she might 
 have been a divorced woman. " 
 
 The extraordinary disclosure of theLord. Differ- 
 
 ent explanations: 
 (1) The hypothesis that Jesus had learned the 
 
 * [καλῶς, correctly, to the point (richtig, zutrefend), as viii. 
 48; Matth.xv.7; Luke xx. 39. In the next verse Christ 
 Says: τοῦτο ἀληθὲς εἴρηκας, She spoke the truth objectively 
 (ἀληθές) in this one thing, but not truthfully (ἀληθῶς, sub- 
 jectively), for she concealed her real guilt under the duplicity 
 of ἄνδρα exerv.—P. 8. Ὶ ἢ ; 
 
 + [Meyer and Godet likewise find something of irony in the 
 words of Jesus. There is no doubt that the partial assent to 
 the answer of the woman implies a rebuke, but no dissimula- 
 tion. He simply draws her out, witha firm and gentle hand, 
 from the hiding-places of her shame to the open daylight. 
 While admitting the literal truth, He detects the hidden 
 falsehood yet so kindly and mildly as to conceal the censure 
 under an approval. here are, however, clear instances of 
 the use of irony and sarcasm in the Bible, e.g., in the epistles 
 of Paul, and in Elijah’s remark about the priests of Baal, 1 
 Kings xviii. 27.—P. 8.] yeas 
 
 *[The five were lawful husbands, and are distinguished 
 from the sixth, who was not. Whether she had forsaken her 
 former husbands, or been forsaken by them, or lost them by 
 death, there was certainly more or less guilt and shame in 
 such unseemly haste and inordinate desire, as there was in 
 
 her present intimacy with a paramour.—P. 3.| . 
 
 history of the woman from others (Paulus, von 
 Ammon, efe.). Simply contrary τὸ the text. 
 
 (2) The disciples added what they afterwards 
 learned (Schweizer). The supposition of a forgery 
 needs no refutation. 
 
 (3) The mythical hypothesis, with reference to 
 the five heathen nations which came to Samaria 
 (2 Kings xvii. 24 sqq.; Joseph. Antig. XIX. 14, 
 ὃ: πέντε ἔϑνη---ἔκαστον ἴδιον ϑεὸν εἰς τὴν Σαμά- 
 ρείαν κομίσαντες). 
 
 (4) A providentially ordered representation of 
 the life of the Samaritan people by this woman: 
 the woman is Samaria; the five husbands are five 
 gods, eéc.; Hengstenberg, Beitrage [zur Bint. in’s 
 A. 7., 3 vols., 183139] IL. p. 28 sqq + 
 
 To this Meyer objects that in this case the 
 husbands must be six; and Heracleon actually 
 read six. This is disposed of by a more atten- 
 tive examination of Hengs:enberg’s opinion. It 
 may rather be observe l that to the five nations, 
 seven gods are reckoned, 2 Kings xvii. 80 sq. But 
 the chief point is that an actual personal offence 
 of the woman, as here described by the Lord, is 
 the subject, and that the woman would assuredly 
 have understood nothing of such a scholastic al- 
 lusion of the Lord, if He had intended to make 
 it; and of this there is not the slightest indica- 
 tion. At most, however, the woman would be 
 only an accidental allegory of the history of her 
 people, since the marriage law of the Samaritans 
 was strict; and not at all an allegory in so far as 
 Samaria had at the same time from five to seven 
 gods, and these not merely instead of, but toge- 
 ther with, Jehovah. [The woman had her five 
 husbands in succession, and was not guilty of po- 
 lygamy, consequently she could not represent 
 the polytheism of the Samaritans.—P. 8. ] 
 
 (5) “Lange, Leben Jesu 11. 2, p. 531, strangely 
 says, that the psychical effect of the five husbands 
 upon the woman had forced out traces in her ap- 
 pearance which Jesus perceived.” So Meyer re- 
 portsmy view. This judgment might be expected 
 from the author. Our reasons are still the same: 
 1. Every hair casts its shadow. Every marriage 
 relation leaves its psychical mark; only in most 
 cases our weak eyes do not see it. Y%. There is 
 a deep communicatio idiomatum in the life of the 
 Lord. What He knew by His divine nature in a 
 divine, immediate way, He at the same time knew 
 in virtue of His human nature, in a human way 
 through means. From the Christological point 
 of view the old false scholastic alternative of 
 merely divine or merely human is done away in 
 reference to the life of Jesus. 
 
 [ Dr. Lange here undoubtedly goes too far in the 
 
 *(The view of Strauss in the first ed. of his Leben Jesu 
 (1835), Vol. I. p.519, retained in the second, but abandoned in 
 the third and fourth ed. (see ed. 4th, I. p.541). He represents 
 the story as an unconscious mytho-poetic fiction. Keim 
 (Geschichte Jesu von Nazara, 1867, Vol. I., p. 116, footnote 3) 
 changes the mythical interpretation into a symbolical, in the 
 sense of a conscious invention of the Evangelist. ‘This is still 
 worse, but more consistent.—P. §. ] 
 
 + [Repeated in his Commentary on John (1861) I. 262 ff. 
 Hengstenberg, of course, differs from Strauss and Keim in 
 that he considers the narrative strictly historical as well as 
 allegorical. The coincidence with the fact recorded 2 Kings 
 xvii. and by Josephus, is certainly remarkable, and the dou- 
 ble meaning of living water, and give me to drink, etc. may be 
 adduced in favor of this allegory. But when we attempt to 
 carry it through, it breaks down. See below. Wordsworth, 
 without mentioning Hengstenberg, has adopted the allegori- 
 cal view; Liicke, Stier, Meyer and Trench reject it; Alford 
 ignores it.—P. S.] 
 
160 
 
 \ 
 THE GOSPEL ACCORDING TO JOHN. 
 
 application of a true principle. It is, indeed, a 
 fact that traits of character and habits, good and 
 bad, especially pride, sensuality and intemper- 
 ance, express themselves in the countenance and 
 the eye, as the mirror of the soul.* But this is 
 very different from the assumption that particular 
 events and relations of the past life, such as the 
 five marriages, leave each a distinct mark on the 
 face which niay be read, as the forester reads the 
 age of the tree in the number of its rings. Such 
 details of private history even Christ could not 
 know, except from report, or by special revela- 
 tion, or by His mysterious union with the divinity. 
 The last is the only proper view we can take of 
 thecaseinhand. Not that Christ was strictly om- 
 niscient in the state of humiliation (He Himself 
 disclaimed this, Mark xiii. 82); but wherever it 
 was needed for His mission of saving sinners and 
 the interests of His Kingdom, He could, by an act 
 of His will and in virtue of His vital and essential 
 union with the omniscient Father. unlock the 
 chambers of the past, or penetrate, by immediate 
 intuition, totheinmost secrets of the human heart, 
 and read the history which is indelibly recorded 
 on the pages of memory (comp. ii. 25).—P. 8.] 
 
 Ver. 19. Sir, I perceive that thou arta 
 prophet.—1 Sam. ix. 9. She justly infers this 
 fromthe miracleof knowledge. [The Samaritans 
 regarded the Messiah mainly as a prophet, see 
 below.] We must note the gradual growth of 
 her respect: (1) Σύ, Ἰουδαῖος ὦν, ver. 9; (2) Ku- 
 pie, ver. 11; (3) Κύριε, δός μοι.---- 4 the same time 
 a concession of her guilt, yet skilfully veiled. 
 
 Ver. 20. Our fathers worshipped —The 
 Caricaturing estimate of this personage repre- 
 sents her as everywhere frivolously bantering up 
 to this point without intelligence or misgiving, 
 and now also as putting this question to get away 
 under its cover (De Wette and others, Schweizer, 
 Ebrard, Taoluck). Christ would hardly have 
 gone so far to no purpose with such worthless- 
 ness.¢ It may be going too far, to find in this 
 sentence an expression of strung personal reli- 
 gious interest, as if: She perceives in Christ the 
 searcher of hearts, perceives her guilt, and wishes 
 to go to the holy place of forgiveness (Zwingli, 
 Luthardt [Besser], and others). 
 Chrysostom, Neander and others, an interest in 
 objective religion at least was awakened in her. 
 The case is probably to be thus conceived: Having 
 indirectly owned her guilt, she cannot treat of it 
 much further with the stranger. The need of 
 religious atonement comes home. But with it 
 comes the question: Where is the right place of 
 atonement? And this question takes its prece- 
 dence probably not merely from an external, su- 
 
 * (John Ruskin, the ablest English writer on esthetics, in 
 his work κ᾽ 76 Lrue and the Beautiful in Niture, Art, Morals 
 and Religion” (Aqm.S8el. p. 27) has some good remarks on the 
 effects of sin and vice upon the human face and figure. He 
 speaks “ of the terrible stamp of various degradations ; features 
 seumed with sickness, dimmed by sen#hality, convulsed by 
 passion, pinched by poverty, shadowed by sorrow, branded 
 with remorse; bodies consumed with sloth, broken by labor, 
 tortured by disease, dishonored in foul uses; intellects with- 
 ous power, hearts without hope, minds earthly and devilish; 
 our bones full of the sin of our youth, the heaven revealing 
 our iniquity, the earth rising up against us, the roots dried 
 up beneath, and the branches cut off above; well for us only 
 if, after beholding this our natural face in a glass, we desire 
 not straightway to forget what manner of men we be.”— 
 P. 8.] 
 
 + (Comp. the remarks of Hengstenberg and Godet in agree- 
 ment with Lange.—P. 8. 
 
 According to, 
 
 perficial spirit, but rather from the prepondere 
 ance of a reflective turn. In other words, she 
 turns, not hypocritically, in embarrassment or 
 silliness, te religious controversy, but, under a 
 spiritual bias over-ruling her simple womanly 
 feeling, to reflection. Probably also she had, 
 through the same disposition, lost caste in Sama- 
 ria, like Magdalene in Galilee (a homeless nature 
 in Sichem, as on the sea of Galilee), Further- 
 more, she might hasten with this question, (1) 
 because the opportunity of asking a prophet con- 
 cerning it might not occur again; (2) because 
 she could not but wish to agree in reference te 
 religion and the place of worship with the pro- 
 phetic man who inspired her with reverence, and 
 who was privy to her guilt. 
 
 On this mountain.—Pointing to Gerizim, 
 which was near. On Gerizim comp. v. Raumer, 
 Puléstina, p. 88; Winter, s. v.; and the books of 
 travel.* But she does not say: We worship 
 here, ye there; the antithesis is of another sort: 
 Our fathers worshipped, and ye say. A decline 
 of the Samaritan system of worship, and a sense 
 of the weight of the Jewish protest in favor of 
 Jerusalem, are expressed in the carefully chosen 
 terms. Atthesame time, her having the religion 
 of her fathers in any case contained an apology 
 for her position. 
 
 Our fathers.—Down from the first Samaritans 
 who were rejected by the Jews, and who, from 
 being excommunicate, had become schismatie by 
 setting up a temp'e on Gerizim.f Chrysostom, 
 Kuinoel, and others, suppose she goes back in 
 thought to Abraham and Jacob; but the anti- 
 thetic ὑμεῖς contradicts this.{ Even after the 
 destruction of the temple by John Hyrcanus, the 
 pinnacle of the temple continued to be the seat 
 of the Samaritan worship (Joseph. Anéig. XVIIL. 
 4,1), and is so to this day (Robinson, III. p. 
 319). “Latterly the Turks have interposed hin- 
 drances.”” Tholuck. 
 
 It is very expressive, that the woman merely 
 states the issue, without making a question, 
 which place of wership is the true one. By 
 making a question, she would have somewhat 
 compromised her system, and at the same time 
 disparaged the prophet’s place of worship. 
 Whether she meant anything by saying: Jn Je- 
 rusalem is the place, instead of : On Mount Zion, 
 remains uncertain. She seems, at all events, 
 
 * (Comp. also the very instructive article Samaria, by Pe- 
 termann, in Herzog’s Real-HKneyclopiidie, Vol. Χ ΤΠ. jp. 359- 
 391. According to Petermann, who derived much of his in- 
 formation from a Samaiitan high-priest, the Samaritans now 
 believe what they probably believed in the days of Chiist, 
 that the top of Mount Gerizim was the seat of paradise, 
 that. from its dust Adam was formed, that.from this holy 
 mountain the rains descend to fertilize the earth. They still 
 point ont on that mountain the spot where Adam built his 
 tirst altar, where Seth did the same, where the ark rested after 
 the flood—for they identify Gerizim with Mount Ararat—, 
 where Noah erected an altar after the flood, where Abrahana 
 offered Isaac, and where Jacob slept and saw the ladder which 
 reached to heaven. All these and other important events 
 they locate on the highest plateau of Gerizim, where there 
 is now nothing but a forsaken mosque (I. ὁ. p. 377).— 
 P.§. 
 
 ἢ Ἢ also Meyer, Alford: the ancestors of the schismatic 
 Samaritans, the founders of the Samaritan worship, the 
 builders of the temple on Gerizim.—P. S.] 
 
 +{Trench and Owen contend that a reference to the pa- 
 triarchs, the common fathers of Jew and Samaritan, gives 
 greater force to the woman’s question who had called Jacob 
 our futher (ver. 11) and did her best to maintain her position 
 against the Jewish strangers. But it should be remembered 
 that she already recognized in Him a prophet.—P. 8.] 
 
 eg ee 
 
CHAP. IV. 1-42. 
 
 proud of her holy mountain, as well as of her 
 holy well. It might seem to favor the Samari- 
 tans, that Moses had designated Gerizim as the 
 mountain of the benedictions of the law (Deut. 
 xi. 29); in fact he seemed to appoint it distinetly 
 as the saat of worship, according to Deut. xxvil. 
 4, where the Samaritan Pentateuch reads Geri- 
 zim instead of Ebal. On the other hand, Jeru- 
 salem had now a mighty representative in this 
 prophet, who gave her, moreover, a strong im- 
 pression of the dignity of the Jewish prophetic 
 office. 
 
 Ver. 21. Woman, believe me, an hour 
 is coming.—([Believe Me, not us. A more fa- 
 miliar and condescending phrase for Verily, verily, 
 I say un'o thee. Nowhere else used by Christ. 
 —P.8.] “Eoyera: ὥρα, a Johannean phrase, ch. 
 y. 28, &.—Ye shall worship the Father: 
 pointing to a new, more inward mode of wor- 
 ship. [Ye, says Christ, not we, as an ordinary 
 prophet would have done. He refers not only 
 to the future conversion of the Samaritans 
 (Meyer), but to all Christian ages. The Futher 
 indicates, as Grotius remarks, swavitatem novi 
 federis; for the fatherhood of God is fully 
 known and felt only in Christ, the only begotten 
 Son, and the only Mediator between God and 
 man.—P.S ] To speik of the “stupidity” of 
 the woman on which Jesus wasted a sublime 
 utterance, is utterly without foundation. The 
 sublime utterance teaches the distinction be- 
 tween external and internal worship in a con- 
 crete form. ‘The expression evidently contains 
 primarily, in a gentle hint, a preferring of Je- 
 rusalem. The progressive grades of worship are: 
 (1) Samaria, (2) Jerusalem, (3) Christianity. It 
 cannot therefore be exactly asserted that Jesus 
 evades a decision: still less that He puts Jews 
 and Samaritans alike under mistake (Baumgar- 
 ten-Crusius). But the greater prominence is 
 given to the issue which puts Samaria and Jeru- 
 salem on one side, and the worship of God in 
 spirit and in truth on the other. This is evi- 
 dent from the advent of Christianity in particu- 
 Jar to the Samaritans. The negation of Sama- 
 ria and Jerusalem only denies that prayer was 
 to continue at all restricted to the places named; 
 that is, it declares the abolition of external, legal 
 cultus, both Samaritan and Jewish.* At the 
 same time it marks the woman's question as one 
 too little concerned with essential things. 
 
 Ver. 22. Ye worship that which ye know 
 not.—The question concerning the where of 
 worship could be resolved only by the what, and 
 this again by the how. he neuter instead of 
 whom is significant. Just because God is not. 
 truly known to them, He is a 6 rather than a dg, 
 more impersonal than personal. Meyer supposes 
 that the neuter denotes God in His essence and 
 substance; Liicke, that it denotes τὰ τοῦ Veor, 
 which does not suit the term προσκυνεῖν. De 
 Wette: Ὅ refers to the act of προσκυνεῖν; ye wor- 
 ship, and therein do what ye know not. Briickner 
 objects to the correctness of the sentence, that the 
 Samaritans were monotheists. But there are 
 different monotheisms. Tittmann and others 
 explain: Pro vestra ignorantia. Tholuck (after 
 
 * [Meyer infers from οὔτε ἐν Ἱεροσολύμοις, that the mo- 
 dern doctrine of a restoration of the glory of Jerusalem is a 
 chiliastic dream.—P. 8.] 
 
 161 
 
 Liicke): ‘‘The true knowledge is that which is 
 shaped by the history of redemption; and the 
 Samaritans who were limited to the Pentateuch for 
 their sacred books, knew Jehovah, that is, the his- 
 torical God of Israel, but partially.’? Asa whole, 
 in a living growth of knowledge, they almost 
 knew Him not. ‘This accounts also for the ὅτε. 
 
 .We worship that which we know.— 
 Designating the Jewish fellowship in its living 
 unity, as represented in fact by Himself’. [The 
 ἡμεῖς in the mouth of Christ in relation to God, is 
 without example, but is easily explained by the 
 fact that here He speaks as a Jew, defending the 
 Jewish worship as the true one against the 
 Samaritan. Otherwise He always calls God /is 
 Father, and puts Himself, as the only begotten 
 Son, in a unique and exclusive relation to Him. 
 In vers. 23, 24 He drops the ἡμεῖς and speaks 
 of the Christian worshippers in the third per- 
 son.—P. 8. ] 
 
 For salvation is from the Jews.—[éoriv, 
 the present, not ἔσται, for salvation was already at 
 hand in the person of the Saviour.—P.8.] Σωτη- 
 pia: (1) Chrysostom, ef al.: All benefits of salva- 
 tion; (2) Erasmus: The prophetic knowledge of 
 salvation; (3) The true Jews worship the God of 
 continuous revelation. The proof of this les 
 in the fact that salvation breaks forth out of Ju- 
 daism (Leben Jesu, 11. p. 533). Similarly Tho- 
 luck, Meyer. In ἐκ τῶν (see Rom. ix. 4 ff ) are 
 intimated (1) the personal issuing of salvation 
 out of Judaism, (2) its inward connection with 
 Judaism, (3) its distinction from it. The ex- 
 pression is an evidence that John names the 
 Jews ποῦ in a hostile sense alone. 
 
 By this declaration Christ sets the seal of 
 His authority on the Jewish religion as a divine 
 revelation to prepare mankind for His coming, 
 and sets aside all other religions as false, or at 
 best as groping in the dark after “the unknown 
 God.” This preparation by law, types, and 
 prophecy, running back in unbroken succession 
 to Abraham, and even to the very gates of para- 
 dise lost (Gen. iii. 14), forms one of the most 
 convincing évidences of Christianity, as the final 
 and perfect religion of mankind.—P. 8. ] 
 
 Ver. 23. When the true worshippers.— 
 The hour now is. Christ was the centre of these 
 worshippers, and about Him was gathering the 
 discipleship of the true worship. The hour is, 
 and the hour cometh. The true: the inward, 
 whose prayer is truly prayer. The true worship- 
 pers are not so called for being beforehand wor- 
 shippers in spirit and in truth (excepting Christ), 
 but they are such as become so under the Chris- 
 tian revelation. [Οἱ ἀληϑινοὶ προσκυνηταί are 
 distinguished not only from hypocrites, but also 
 from all worshippers before Christ, whose wor- 
 ship was necessarily imperfect.—P. 8.] 
 
 In spirit and in truth.*—[The preposition 
 ἐν signifies the element and the sphere in which 
 worship moves.] This is the space-less place 
 of prayer, in distinction from [and yet at the 
 same time including both] Gerizim and Jeru- 
 sulem. [Also πνεῦμα in opposition to flesh 
 (caps), ἀλήϑεια in opposition to falsehood (ψεῦδος), 
 both in opposition to mere forms and symbols 
 
 * (Cod. Sin. reads: ἐν πνεύματι ἀληθείας, in the Spirit of 
 truth, probably referring πνεῦμα to the Holy Ghost.—P. 8.] 
 
162 
 
 (σκιά and τύποι).---Ῥ. 5.1 In spirit, as opposed 
 to external, stiffened, and even carnally fanati- 
 cal modes of worship; in the life of the spirit, 
 the life of the human spirit moved by the Spirit 
 of God (Rom. viii. 14, 16, 26).* The distinction 
 itself shows that πνεῦμα here cannot denote the 
 Holy Ghost (Luthardt, after the ancients) ; yet 
 neither can it denote the human spirit as such 
 by itself. This is doubtless in especial opposi- 
 tion to some fanatical, carnal devotion of the 
 Samaritans. In truth.—Neither subjective 
 truth of the man, sincerity, of itself (which is 
 involved earlier in ἀληϑενοί) ;f nor objective truth 
 as such (which would mean in unity with God. 
 or in the doctrine of God); but the opposite of 
 a merely symbolical, formal, ritualistic worship ; 
 in real, actual religious life, ὁ. e., in a true inter- 
 action between the personal worshipper and the 
 personal God, in a religious vitality of the wor- 
 shipper worthy of the living God. This proba- 
 bly in especial opposition to the Jewish symboli- 
 eal system of prayer. Athanasius, εὐ αἱ : Ivev- 
 μα is the Holy Ghost; ἀλύϑεια, the Son of God.f 
 Augustine, ef al., with reference to the place: In 
 spiritu, in distinction from space: Moras eramus, 
 éntromissi sumus; in templo vis orare, in te ora.3 
 Liicke, οἱ al.: That which is akin to God in 
 spirit, the sphere of true prayer. Calvin, e¢ al. 
 with reference to the mode: The actio spiritualis 
 itself; Bucer, οὐ al.: The posture of mind cor- 
 responding to the Spirit of God. We must not 
 overlook the close connection of ‘** spirit and 
 truth” as in an ideal unity. It implies that one 
 cannot exist without the other. The rendering 
 with the article—in the Spirit, etc. [in Luthev’s 
 V.]—is substantially not incorrect, yet it does 
 not let the connection of the two things stand 
 out strongly enough. 
 
 For such [τοιούτους, emphatically placed 
 first] worshippers the Father also [καὶ yap, 
 namet pater (Vulg.), denn auch] seeketh.—On the 
 part of the Father Himself this living prayer is 
 sought, as on its own part it seeks the Father. 
 Such He desires and requires; such He would 
 have, and must have.—Ilnterpretations: 1. The 
 
 Father also, besides the Son [Besser]. 2. Also | 
 
 seeketh (referring the καί to ζητεῖ, which makes 
 the antithesis not clear). 38. The Father also 
 seeketh what these worshippers do (Meyer). 
 More accurately: He seeketh for Himself such 
 worshippers, as these worshippers seek for them- 
 selves such a God. 
 
 * [So also Godet: “ Z ‘esprit d/signe ici cet Clement le plus 
 profond dev dmehumaine, par lequel elle est capable de commu- 
 niquer avec le monde divin. Cst le sige du recueillement. le 
 sanctuarie ow se c-lébre le vrai culte. Lom.7.9: λατρεύω 
 ἐν τῷ πνεύματί μου. Eph. vi. 18: προσεύχεσθαι 
 ἀν πνεύματι... .. Mus le πνεῦμα ἀνθρώπινον 
 west qwune simple virtualité. Il nacquiert une Cnergte vic- 
 torieuse, ἃ Utgard des autres éléments de la vie humaine 
 ἰσῶμα and ψυχή], qwaw contact de UV Esprit divin; et ce 
 west que dans celte union qwil réalise la vraie adoration qui 
 lui est attribuée dans notre text et dans les passages citcs. Ce 
 premier trait caractcrise Pintensité du culte nouveau.” —P. Δ 
 
 + (Comp. Ps. exliv. 18 Sept.: ἐγγὺς κύριος πᾶσιν Tots ἐπι- 
 καλουμένοις αὐτὸν ἐν ἀληθείᾳ.) 
 
 [With reference to John, xiv. 6, where Christ calls Him- 
 self “the Truth,” ἡ ἀλήθεια. Basil (De Spiritu Sancto, 26), 
 and Ambros? (De Spiritu Sancto, wit. 11,81), and Bengel like- 
 wise see li ‘re the whole mystery of the 'rinity. Bengel: 
 Pater adoratvr in Spiritu Sancto et in veritate per Jesum 
 Christum. Wut in this case we should expect the article be- 
 fore πνεῦ α and ἀλήθεια.--Ρ, 8.) | 
 
 ὃ [He adds: ‘Nvd prius esto templum Dei, quia ille in lemplo 
 “0 exaudict crantem. —P. 8.) 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Ver. 24. Godis spirit.—Emphasis on πνεῦ- 
 pa.* The mode of prayer must correspond ta 
 the object of prayer. Hence it is now become 
 the law of life for all worshippers, that they 
 must worship God in spirit and in truth. Every 
 other sort of praying is thereby done away, as 
 well as, or in proportion as, the provisional sys- 
 tem of religion. The mode of prayer is to be 
 conformed to the mode of religion. God as the 
 living Spirit, and as pure Spirit, is present to 
 His worshippers, and He rejects an outward 
 prayer or a false prayer from a carnal mind, as 
 well as a symbolical prayer from a trammeled 
 mind. God’s being spirit was neither a thing 
 already known, now emphasized (Hofmann, 
 Meyer), nor a thing entirely new to the Old Tes- 
 tament (Késtlin, ete.). The Old Testament 
 speaks of the Spirit of God, and intimates also 
 the spirituality of God (Ex. xx. 4; Nu. xvi. 2257 
 1 Ki. viii; Is. xxxi. 3), the New speaks of God 
 as spirit; being in this matter also the finished 
 revelation. Common prayers, liturgies, are not 
 hereby forbidden; they may be regarded as the 
 embodiment of the Christian spirit of prayer 
 (Stier); but here is established the condition 
 that this body be living, under perfect discipline, 
 spiritual. 
 
 [‘‘ God is spirit”; ‘God is light ” (1 John i. 
 5); and God is love” (1 John iy. 5), all from 
 the pen of Jolin, are the briefest and profound- 
 est definitions, or divine oracles rather, concern- 
 ing the nature of God, which can be found any- 
 where. The first refers mainly to His meta- 
 physical, the second to His intellectual, the third 
 to His moral essence; but, of course, the line 
 cannot be so distinctly drawn. Light refers to 
 purity and holiness as well as to truth. Although 
 no netaphysician can exhaust these words, yet 
 even the ignorant Samaritan woman could under- 
 stand them sufiiciently for all practical purposes, 
 viz. that God, being a spiritual being, is not 
 confined to Gerizim or Jerusalem or any other 
 place, but is omnipresent, and can be wor- 
 shipped everywhere. Trench applies to this 
 passage the well-known saying, that the Serip- 
 ture has depths for an elephant to swim in, and 
 shallows for a lamb to wade,—a saying which 
 seems to date from Gregory the Great (Preface 
 to his Com. on Job: *Divinus serma.. . est flu- 
 vius planus et altus, in quo et agnus ambulet et ele- 
 phas natet”’), Spirituality of Christian worship 
 does, of course, not exclude forms, which are in- 
 dispensable, as man consists of body as well as 
 soul, but puts them in a subordinate position, as 
 vehicles and aids of devotion, while formalism 
 makes them substitutes for, or hindrances of, the 
 inner service of the heart.—P. 8.] 
 
 Ver. 25. I know that Messiah cometh. 
 —Here, too, comes a decidedly incorrect esti- 
 
 * [lence placed first in Greek: πνεῦμα ὃ θεός, comp. i. 1: 
 θεὸς ἣν ὁ λόγος. The absence of the article indicates the 
 generic character, the essence of the spirit here spoken of, 
 not the personality. The same is the case with θεός i. 1. 
 Ifence the indefinite article of the E. V. (a Spirit) should be 
 omitted. God is pure spirit, absolute spirit, in opposition 
 to all materialistic and materializing conceptions. This 
 clearly implies that the anthropomorphic expressions of the 
 Bible must not be taken literally. Tertullian ascribed to God 
 a body, corporeity, but perhaps he meant it in the sense of 
 substance. Comp. an able article of Ackermann on πνεῦμα, 
 vous, und Geist, in the Theol. Studien und Kritiken for 1839, 
 
 | pp. 873-944.—P. 8.] 
 
CHAP. IV. 1-42. 
 
 163 
 
 mate of the woman in Tholuck: ‘* The woman 
 is not inclined to enter into so high matters, and 
 therefore answers like Felix, Acts, xxiv. 25.” 
 Similarly, De Wette, Liicke, [Scott, Barnes]. 
 Would Christ have revealed Himself as the Mes- 
 siah to such a woman? Meyer better: ‘‘ The 
 woman is apprehended by the answer of Jesus, 
 but does not as yet apprehend it, and appeals to 
 the Messiah.”? Evidently the words of the won- 
 derful Unknown quicken in her the Samaritan 
 expectation of the Messiah. Even a presenti- 
 meut that this might be the Messiah, may readi- 
 ly be imagined (Luthardt); and then her an 
 swer would have to be construed as a feeler for 
 the true solution; perhaps as Lampe explains 
 her words: ‘‘Give me this water.” At all events, 
 she now felt the old system to be shaken, and 
 with a longing for the inner life, the longing for 
 the Messiah awoke (see Leben Jesu, 11. 2, 534).* 
 
 A. Maier (p. 344): ‘Ifthe Messianic hope of 
 the Samaritans, who acknowledged only the 
 Pentateuch, based itself on Deut. xviii. 15, they 
 must have expected in the Messiah chiefly a di- 
 vine teacher, who like Moses, should make known 
 to them the divine will, and lead them into hidden 
 truths.” The Samaritans expected the Messiah 
 of old, and they expect Him to this day. ‘The 
 latest on this subject is in the work of Barge’s: 
 Les Samaritains de Naplouse, 1855. They call 
 Him ΠΣ, or ΔΙΊ, which Gesenius, Anecdota 
 
 Samarit., p. 65, ete., [and Ewald] would inter- 
 pret conversor, Hengstenberg [and Meyer], with 
 greater probability, reste(utor,, which the Samari- 
 tan priest in Barge’s confirms.” Tholuck. For 
 other interpretations see the note in Tholuck, p. 
 150. The woman may have well known the 
 Jewish term, and have chosen it instead of the 
 Samaritan. According to V. Ammon, and others, 
 the term [the explanation: Who 5 called Christ | 
 is the Evangelist’s;{ which is very questionable, 
 since he generally prefers to record the original 
 expressions. 
 
 Ver. 26. Tam he [᾿Εγώ εἰμι, ego sum, viz., the 
 Messiah ].—The subject of ἐγώ εἰμε is to be sup- 
 plied from the text. Thus He now voluntarily 
 presents Himself to this sinful woman openly as 
 the Messiah, as in the old covenant the angel 
 appeared first to Hagar as angel of the Lord 
 (Gen. xvi. 7), and as the risen Jesus appeared 
 first to Magdalene. Among the Jews Jesus long 
 avoided the name of Messiah,g because its 
 meaning was distorted by Chiliastic notions; 
 the Samaritan idea of the Messiah was stunted, 
 but not as yet encumbered with Chiliastic infer- 
 ences, and therefore could here be introduced. 
 [The Jews looked upon the Messiah as the King 
 of ‘Israel, and expected from Him first of all 
 political changes (comp. John vi. 15): while the 
 Samaritans, deriving their Messianic expecta- 
 tions chiefly from Deut. xviii. 15-19, regarded 
 Him simply as a prophet or teacher, and were less 
 liable to abuse this revelation for disturbing 
 political purposes.—P. S. ] 
 
 * [Trench also (p. 123) sees in these words of the woman 
 acry of helplessness connected with a timid presentiment, 
 such as she hardly dares own, much less ventures to utter: 
 “Thou perhaps art He whom we look for.”—P. 8.] 
 
 Another Moses, Deut. xviii. 15.] 
 So also Trench; comp. i. 41; xi. 16; xx. 26; xxi. 2.] 
 Comp. Matth. viii. 4; xvi. 20; xvii. 9; John ix. 31.] 
 
 Ver. 27. Marvelled that he talked with 
 a woman.—Not with this woman as_ such 
 (Kuinoel), but with @ woman, on the low level 
 assigned her by the rabbinic views. Two con- 
 siderations met here: 1. The Oriental custom 
 which imposed rigid restriction on intercourse 
 with the female sex: Pirke Aboth I. 5. ‘Do- 
 cuerunt Sapientes, ne multiplices colloquium cuin 
 muliere. Cum uxore dixerunt, quanto minus cum 
 uxore alters.” (Lightfoot, Schottgen.) 2. Rab- 
 binical scholastic prejudice. ‘According to 
 Jewish Rabbinical ideas the female sex was in- 
 capable of religious instruction.” (Tholuck. It. 
 should doubtless be: MRabbinicul instruction. )* 
 Yet no man said.—Expressing reverence, 
 and the acknowledgment that He might well 
 establish a new and higher custom. An enlarge- 
 ment of their horizon. Comp. Luke x. 88. Ti 
 ζητεῖς is hardly: What desirest Thou? (Meyer 
 without connecting it with μετ᾽ αὐτῆς.) Plainly 
 the ζητεῖν, in distinction from λαλεῖν, is to dis- 
 cuss in rabbinical style; the latter meaning 
 merely to talk (chat). Μέντοι in the New Testa- 
 ment is almost peculiar to John. 
 
 Ver. 28. The woman then left her water-. 
 pot.—‘‘ Now for the first time the force of the 
 argument from His prophecy comes powerfully 
 upon the woman, perhaps under the additional 
 influence of an awakened conscience.” Tholuck. 
 Why: Now for the first time? and why: per- 
 haps? ‘She forgets her work, as the Redeemer 
 had forgotten His need.” Luthardt: ‘Nicode- 
 mus went away silent and burdened; this woman 
 hastens away in joyful certainty, with a burning 
 heart, to be the herald of His name.” And she 
 calls now not her husband, but the whole city. 
 [Meyer: ‘‘What a power of the decided awa- 
 kening of a new life in this woman!” She has 
 been justly regarded as a fit illustration - of 
 the proper work of the church, viz., to be a wit- 
 ness of Christ, and thus to lead men to Him as 
 the Saviour of the world.—P. S.] 
 
 Ver. 29. Who told me all things that 
 ever Ihave done.—Under the sense of her 
 guilt she thinks He has told her everything she 
 had done, that is everything wrong. The testi- 
 mony of an awakened conscience.t Unquestion- 
 ably what Jesus said to her contained the sum 
 of her particular transgressions. Besides this 
 she had no doubt perceived by His look and tone, 
 that He saw through her whole life. It may in- 
 dicate still her legal spirit, that she speaks in 
 the plural of her sins; yet she may also intend 
 by this to magnify the wonderful vision of the 
 prophet. The ὅσα, instead of ἅ, is full of em- 
 phasis. 
 
 Is this the Christ ?—On the negative, doubt- 
 ful element in the μήτι, comp. Meyer and Tho- 
 luck against Liicke (is He really the Messiah ?) 
 De Wette, however, suggests the analogous pare 
 in Matth. xii. 23, which calls for an affirmative 
 answer. Considering the boldness of the an- 
 nouncement, especially in presence of the authori- 
 ties, the interrogative form is perfectly intelli. 
 
 * [Rhe same contempt for woman we find among Christian 
 monks, especially in the East, even such men as St. Anthony 
 and Pachomius. Some church fathers are not free from it.— 
 Lae | 
 } [And the exaggeration of a lively womanly temper.— 
 
 8. 
 
164 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 gible in the mouth of this poor outcast, and yet 
 so shrewd and dexterous woman.* The more, 
 that she passes over Christ’s announcement of 
 Himself, in order perhaps to take to herself 
 somewhat of the honor of a glorious discovery. 
 A sinful ambition may well still cleave to her 
 confession of guilt which was more public than 
 it was perfectly open. That she herself believes, 
 or is inclined to believe, is evident from her ex- 
 traordinary agitation, which impels her beyond 
 all the bounds of reserve, bashfulness, and de- 
 spised condition. Compare the woman who was 
 a great sinner, and ventured into the house of 
 the Pharisee, Luke vii. 37. 
 
 Vers. 31-33. In the meanwhile.—The wo- 
 man was gone, the Samaritans had not yet come. 
 The mistake of the disciples: ‘‘ Quid mirum, si 
 mulier non intelligebat aquam? ecce discipuli nondum 
 intelligunt escam.”’ August. [ 7ract. xvi. 31.—P.S.]. 
 
 Vor. 34. My food is.—A very intelligible 
 figure. Not merely satisfaction, but nourish- 
 ment and quickening. Anopposite judgment of 
 the disciples, ὁ. 1. A parallel, Matth. iv. “Iva 
 adds to the nature of the food (ὅτε) its suitable- 
 ness to its purpose. The aorist τελεεώσω denotes 
 the act which completes the ποιεῖν. 
 
 Ver. 35. There are yet four months.— 
 
 eTpaunvoc, 8c. χρόνος. Harvest began in April 
 [in the middle of Nisan], about Easter, and lasted 
 till Pentecost. Four months run back to Decem- 
 ber. Seed-time itself fellin the beginning of 
 November (thé month Marcheshvan). The fields, 
 therefore, were probably green; and the more 
 piquant was the expression: The fields are white 
 tor the harvest. The figure follows the analogy 
 of the food. The Lord, as represented by John, 
 is perfectly consistent in His use of the earthly as 
 the symboloftheheavenly. Probably the Sama- 
 ritans were already coming through the green 
 fields, and they were the fields white for harvest. 
 The disciples saw the green seed-field, He saw the 
 white harvest-field, and to this He wished to open 
 their spiritual eye. Many have taken the four 
 months proverbially: ‘* Mrom seeding to harvest 
 there are four months’’ (so also in the Talmud); and 
 in this view the passage would lose its chrono- 
 logical value,; and only denote in general some 
 time before harvest (Lightfoot, Grotius, Liicke, 
 etc.). Against this Meyer: The proverb does 
 not elsewhere occur [nor is the seced-time 
 mentioned]. After all there seems to be some- 
 thing proverbial about the expression. Yet it 
 is suitable only at seed-time. It may then be an 
 expression as well of joyful hope (only four 
 months yet), as of waiting patience (yeé four 
 wholemonths). Liicke rightly chooses the latter 
 sense. Inthe natural worid we must wait yet 
 four months; in the spiritual, it is already the 
 time of harvest. 
 
 Yet this again may be understood in different 
 ways. 1. Inthe natural world four months in- 
 tervene between seeding and harvest; here a 
 
 * (Meyer: The woman believes in the Messiahship of Je- 
 sus, but, carried away by the greatness of the discovery, she 
 does not trust herself, and ventures only modestly and doubt- 
 ingly to ask.—P.8.] 
 
 + {On the chronological value of the passage, which Alford 
 denies, see Wieseler: Chronol. Synopse, p. 214 ff., and Robin- 
 son: Harmony of the four Gospels in Greek, p. 189. Christ 
 must have tarried in Judea about eight months, from the 
 preceding passover in April (ii. 18, 23) till December.—P. 8.] 
 
 harvest follows immediately upon the sowing. 
 Ver. 38 goes against this. 2. In the natural 
 world itis now seeding time; in the spiritual 
 the harvest time is opening. Chemnitz, Baur 
 (Stier, Luthardt, Tholuck), and others find in 
 the harvest not only the harvest of the Samari- 
 tans (Acts viii ), but also the harvest of the Gen- 
 tiles.* But then where would be the previous 
 sowing? Primarily the talk is only of a field now 
 white for the harvest, though betokening, to be 
 sure, all future harvest fields. 
 
 Ver. 36. And he that reapeth, etc.—The 
 connection with the preceding is this: The field 
 is white for harvest. Be reapers. Reaping in 
 the spiritual field is full of promise. Tholuck: 
 Christ thought of the conversion of far-off Gen- 
 tiles. Then came the sad thought, that He Him- 
 self would not live to see it in this world; which 
 relieved itself with the joyful thought that their 
 joy would also be His. So De Wette, Meyer. 
 In that case Christ would have mixed two figures; 
 one representing Himself as already harvesting, 
 another representing Him as sower. But harvest 
 is the subject here, and the disciples are sup- 
 posed to be reapers with Him. The sowing, 
 therefore, must be sought at some previous time 
 (Chrysostom: The prophets were the sowers). 
 Even in Samaria spiritual seed had been sown by 
 Moses and the Pentateuch, by Jewish teachers, 
 last perhaps by John the Baptist (see ili, 23, p. 
 141 f.). As little can we accept the exposition 
 of Meyer, Tholuck, and others, which makes the 
 καί after μισϑὸν λαμβάνειν only expletive: that is, 
 he gathereth fruit unto eternal life. This again 
 is simply contrary to the figure, which repre- 
 sents an employed reaper. Hunnius and Calov: 
 The μεσϑός is the gracious reward, the gradus 
 glorie; the καρπός is the converts. But since 
 the wages of the reaper are represented as given 
 in this world, over against the gathering of fruit 
 unto eternal life, the primary idea is the im- 
 mediate spiritual blessings and joys of the har- 
 vesters, the joy of spiritual harvest, the com- 
 munion of the converts themselves. A different 
 and further joy is that of carrying the fruit into 
 heaven, to gladden there the sower who passed 
 thither long before, and to have with Him a 
 common and simultaneous (ὁμοῦ) rejoicing; ἃ 
 thing not possible in the kingdom of nature, but 
 belonging tothe kingdomof grace, The ζωὴ αἰώνιος 
 is here again represented objectively, as above; 
 there under the figure of the ocean (ver. 14), here 
 under the figure of a garner (Liicke). 
 
 Ver. 37. Herein is that saying fully true 
 [ἀληϑινός, not dandy ].--The fundamental thought 
 is the wonderfully great distance between seeding 
 and harvest, in contrast with the wonderful fact 
 that reaper and sower rejoice together in heaven. 
 This, however, they can do only in heaven; in 
 this world they are far, often very far, apart. 
 Here, therefore, is the proverb fully true; here 
 it reaches its proper truth; whereas in earthly 
 life the sower is generally the reaper, and the 
 proverb simply exaggerates into a general rule 
 the exceptional fatality of the sower not living to 
 
 * [So also Meyer: Christ looked prophetically beyond the 
 approaching Sycharites to the green fields of the whole hu- 
 manity, for whose conversion He laid the foundation. Godet 
 denies this general reference and confines the scene to an 
 exteémporized Samaritan harvest festival.—P. 8.] 
 
 / 
 
. 
 
 CHAP. IV. 1-42. 
 
 see the harvest time, or at least not himself re- 
 ceiving and enjoying his harvest. [The words 
 of Joshua spoken to the tribes of Israel at 
 Shechem: ‘‘I have given you a land for which 
 ye did not labor (οὐκ ἐκοπιάσατε), and cities 
 which ye built not,” δία. Josh. xxiv. 13, form a 
 striking parallel to this saying of our Lord 
 uttered on the same spot, and perhaps with 
 reference to it—P. 5.1] Tholuck, after De 
 Wette, incorrectly: ᾿Αληϑενός may here mean 
 only aAndjc.* Then the proverb in its ordinary 
 sense would be declared false. It has, however, 
 some truth; but it does not sustain its truth 
 throughout; as earthly things are not ἀληϑινά, 
 but only symbols of the infinite, though they all 
 have their ἀληϑές. And since in the spiritual 
 sphere sowing and reaping seem often almost to 
 coincide, we must not overlook the actual refer- 
 ence tothe present case. Yet the ἐν γὰρ τούτῳ 
 does not mean in this instance, but in this matter. 
 Then, too, the proverb must bere be a universal 
 law. The crop in the kingdom of God ripens 
 slowly. The full harvest is the end of the 
 world. The earliest seed was the word of God 
 in paradise, or the earliest sowers were the 
 earliest patriarchs. The kingdom of God is the 
 mightiest realm of nature and history; and 
 Christ is the root of nature in His slow growth 
 towards His appearance in the middle, and again 
 at the end of time. (Onthe proverb: Wetstein.) 
 
 Ver. 388. I sent you to reap.—’Aréc- 
 τειλα (comp. chap. xvii. 18.) Hardly merely 
 ‘‘in the sense of the prophetic future” (De 
 Wette, Tholuck). They are not yet apostles 
 by a distinct appointment; still they were al- 
 ready disciples to whom an apostolic commission 
 is prospectively affixed. Hence thus: I have 
 chosen you for apostles, or, to keep the figure, 
 for laborers, to send you into the harvest-field. 
 Ye are destined pre-eminently to reap a spiritual 
 harvest which has been long preparing (so also 
 Meyer). According te Meyer the dAdo: and 
 αὐτῶν refer simply to Jesus, in the plural of 
 category.” { But Jesus here evidently sets Him- 
 self above the distinction of sowers and reapers 
 as the Lord of the harvest (Olshausen, with 
 reference to Matth. xxiii. 34). The older ex- 
 positors [also Grotius, Bengel, Luthardt, Ewald] 
 include at least the prophets [and John the Bap- 
 tist] with Him. Bucer. even theheathen philoso- 
 phers and their elements of truth. [Tholuck : 
 All the preparatory organs of the economy of 
 sailvation.] The seed here in view, however, is 
 not the seed of general culture and intelligence, 
 but the seed of theocratic faith. 
 
 Others have labored. The painful labors 
 and toils of the prophets. Their sowing was a 
 sowing in tears. It should shame and encourage 
 
 * [On the difference of ἀληθινός. genuine, and ἀληθής, true, 
 see my note on I, 9, p. 66. Meyer: * Die Fussung von 
 ἀληθινός gleich ἀληθής 2 Pet. v.22 (De Wette, u. V.) ist 
 ganz gegen die Jrhanneische Kigenthiimlichkeit (auch xix. 
 95). ἐστιν is here — applies, comp. συμβέβηκεν, 2 Pet. ii. 22. 
 —P.58.] ‘ 
 
 + [S Habet Deus swas horas et moras.” 
 slowly, but surely and finely.”—P. §.] 
 
 1 (1m correspondence with ὑμεῖς, as it was ἄλλος---ἄλλος in 
 the proverb. So also Liicke, Stier, Alford and Trench, who 
 find here an antithesis not between two different companies 
 of laborers—the prophets and the Apostles—but between 
 Christ Himself and His Apusiles, the Master and His ser- 
 vants —P. 8.] 
 
 “ God's mills grind 
 
 164 
 
 , 
 
 the disciples, that they so suddenly come into 
 the great harvest of the history of the world, 
 for which the grandest seeds-men have for cen- 
 turies labored. This does not exclude either the 
 relative harvest which exists at every stage of 
 the kingdom of God, or again the great sowing 
 in She work of the apostles; yet the sight of a 
 present harvest predominates, asin Matth. ix. 
 38: especially here, that the disciples might feel 
 reverence before the hidden work of God in the 
 despised Samaritans, and believe in their sus- 
 ceptibility to conversion, as they were just now 
 ipproaching, They could no more take offence 
 at the labors of Jesus with the Samaritans, than 
 at His helping the Canaanitish woman; here as 
 there His leading of their spirit corresponds to 
 His outward act. ; 
 
 Ver, 39. And many of that city believed. 
 —These first believers, who were gathered by 
 the word of the woman, are distinguished from 
 the much greater company afterwards won dy 
 the word of Jesus (ver. 41). These believers are 
 now come to Him (see ver. 30). [Olshausen: 
 ‘Tf the Redeemer had been like any other man, 
 His λόγος could have had no more weight than 
 that of any other, and in support of His own 
 cause, it would have bean still less effective. But 
 as the sun proves its existence and reality merely 
 by the light and the animating warmth which it 
 imparts: so Christ, as the San of the spiritual 
 world, in all ages past, and to this day, has had 
 but one witness for Himself, viz., His own opera- 
 tion upon souls. By this one means He so en- 
 tirely takes possession of every unprejudiced 
 mind, that through the reception of His higher 
 vital ener~‘es, it becomes to them experimentally 
 certain that the salvation of the world rests in 
 Him. Hence conceptions of the truth and doc- 
 trinal knowledge are not principles in the life of 
 faith, but effects resulting from the reception of 
 the spiritual element.”—P. S.] 
 
 Ver. 40. The evangelist makes record that 
 Jesus tarried two days teaching in the Samaritan 
 city. [Orthodox Jews besought the Lord to de- 
 part from their coasts (Matth. viii. 34), took up 
 stones against Him, ana plotted for His over- 
 throw (Matth. viii. 34; Luke iv. 29; xiii. 381, 
 32, e(c.). Heretical Samaritans besought Him to 
 tarry with them. The first became last, and the 
 last first.—P. 5.7 
 
 Ver. 41. And many more believed, ete. 
 —From the great result, analogous to that in 
 Judea, we infer a great work of Jesus, which 
 however was, at least for the most part, a labor 
 in word. [In these two days of incidental labor 
 Jesus made more converts among the _half- 
 heathenish, yet less bigoted and prejudiced 
 Samaritans, without working miracles, than in 
 the preceding eight months of official work in 
 word and signs among the Jews in Jerusalem. 
 The harvest in Samaria was only an episode in 
 the life of our Lord, and yet how rich in imme- 
 diate results and future promise! His servants 
 also often accomplish most in times and places 
 where they least expect it. Not seldom the mean- 
 ing of many years or a whole life is condensed 
 into a few days or hours. No labor for the Lord, 
 however, is in vain; if it bear not the proper 
 fruit in this world, it will do so at the final 
 harvest of history.—-P. S.] 
 
166 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Ver. 42. And said unto the woman.— 
 Under the direct impression which Jesus made 
 upon them, the indirect testimony of the woman 
 certainly became to them ἃ λα λεά ; not as con- 
 temptuous, but as now appearing insignificant.* 
 Meyer justly notices that John himself, as an 
 impartial narrator, says of her word: τὸν λόγον. 
 We must here take into account also the serenity 
 of happy feeling, to understand that the expres- 
 sion has no malice, more than that of the gover- 
 nor of the feast: ‘*Thou hast kept the good wine 
 until now.”? (Comp. the remarkable expression 
 in John viii. 43.) 
 
 We have heard him ourselves.—Found 
 out by our hearing, so that we now know. [This 
 is a higher order of faith connected with know- 
 ledge and personal experience (‘‘come and see,” 
 i. 39, 46), while formerly it rested only on ex- 
 ternal authority. Difference of the Roman 
 Catholic-and the higher Evangelical Protestant 
 conception of faith. Grotius: ‘* Votarunt veteres 
 in hae Sunaritidi ecclesize esse figuram, que nos ad- 
 ducit ad verbum divinum; nos verbo, maxime propter 
 ipsius majestatem et sanctitatem, credimus.”’—P. 8. ] 
 
 That this is the Saviour of the world 
 {Only here and 1 John iv. 14].—Tholuck doubt- 
 fully (after a doubtful expression of Liicke): 
 ‘*Whether the idea contained in ὁ σωτὴρ τοῦ 
 κόσμου is lent to the people by the evangelist, isa 
 question.” But this puts in question the whole 
 point ofthe great narrative. Meyer better: “ἃ 
 confession sufficiently intelligible as the fruit of 
 the two days’ instruction of Jesus, the more since 
 the Samaritan Messianic faith was more accessi- 
 ble to a universality of salvation [see Gesenius, 
 De Samarit. Theol., p.41sqq.] than the Jewish 
 with its concrete and rigorous particularism.”’ As 
 Samaritans they had peculiar reason to express 
 themselves thus: Yea verily, He is not only a 
 Messiah for the Jews, but also for us and the 
 Gentiles; in Him tke divided world again be- 
 comes one.f 
 
 The work of Jesus in Samaria laid the founda- 
 tion for the subsequent conversion of that people 
 under the Apostles, Acts viil. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. Respecting the pretended contradiction be- 
 tween this history and Matth. x. 5 (Strauss, 
 Bruno Bauer, and in part Weisse), it should be 
 remarked that the case in Matthew is that of a 
 
 * (Calvin, Alford and others, take λαλιά here in the classi- 
 eal sense, garrulous talk, babbling, gossip (Geschwiitz Gerede) ; 
 but in later Greek (Polybius, Josephus, Sept., Apocrypha) it 
 has no such slighting usage, certainly not in John, who as- 
 cribes it to Christ, viii. 43. Itisequivalent to λόγος, ver. 39, 
 but properly chosen from the standpoint of the speaking 
 Samaritans, while John as reporter uses as aptly τὸν λόγον. 
 Comp. Meyer on viii. 43 (p. 356). Trench remarks (p. 135): 
 “This speech of her fellow-townsmen to the woman has 
 nothing rude or offensive about it, rather, indeed the con- 
 trary: We set our own seals to the truth of thy report.”— 
 Poe 
 
 +[Comp here the remarks of Calvin and Trench, p. 136, 
 to the same point. The historical character of the narrative 
 is vindicated even in this circumstance that it puts the ex- 
 pression σωτὴρ τοῦ κόσμου, Which nowhere else occurs in the 
 Gospels, into the mouth, not of bigoted, particularistic Jews, 
 Dut of Sumaritans who had no exelusive claims and privileges 
 and could accept salvation only on the same terms as the 
 heathen, Trench thinks it likely that they may have found 
 s0me ground for this belief in the prophecy of Shiloh, to 
 whom “shall the gathering of the people be” (Gen. xlix. 10), 
 which the Samaritans of old referred to the Messiah, while 
 the modern Samaritans refer it to Solomon.—P. 38.] 
 
 ——  ——_ 
 
 special mission of the disciples in a particular 
 direction towards Jerusalem, not of the general 
 itinerancy of the Lord. And when He Himself 
 gave out, in reference to His earthly office, that 
 He was not sent but unto the lost sheep of the 
 house of Israel [ Matth. xy. 24], He referred to 
 the divine law of His work, and did not exclude 
 the Samaritans from an incidental share of His 
 labors. It was consonant with the historical 
 position of the Samaritans, with their suscepti- 
 bility, with the directions of the Lord Himself 
 (Acts i. 8), and with the subsequent spread of 
 Christianity from Judea over Samaria and the 
 Gentile world, that He already appeared for once 
 among them; as, on the other hand, it was in 
 conformity with the economy of His work, that 
 this visit was only incidental, and not for a pro- 
 tracted ministry. ‘Thus were the disciples exer- 
 cised beforehand in the true order of preaching 
 the gospel. Acts vill. 5 is supposed to have oe- 
 casioned the mythical invention of the story be- 
 fore us; whereas that great conversion rather 
 points to a historical preparation. Meyer justly 
 calls attention to the perfect naturalness of the 
 several features of the story, which could not 
 have proceeded from a poetizing spirit. It may 
 be added, that theseveral stumbling-blocks which 
 have been found in it, such as the misapprehen- 
 sions of the woman, are simply so many mis- 
 apprehensions of criticism and exegesis. The 
 remarkable directness of the representation also, 
 in respect to season, locality, the individuality 
 of the woman, rabbinical custom, efe., must be 
 noted. With Baur this history dissolves into a 
 type: “Τὸ woman of Samaria, representing 
 susceptible heathendom, readily opening itself 
 to faith, and offering a wide field of harvest, the 
 counterpart of Nicodemus, who is the type of 
 unsusceptible Judaism.” Neither rhyme nor 
 reason, and a further proof of the legend-like 
 fantasticism of a criticism past its crisis, In its 
 last stage of consumption. 
 
 2. On the history of the hatred between the 
 Jews and the Samaritans comp. Robinson, IIL., 
 Ῥ. 839 sqq.; Leben Jesu, IL., 2, p. 539. τ 
 
 3. On Hengstenberg’s reference of the five hus- 
 bands, efc., to the five gods of old Samaria, see 
 Leben Jesu, I., 2, p. 540. [Comp. my annotations 
 on ver. 18. Hengstenberg’s allegorical inter- 
 pretation is at least more sensible than that of 
 Augustine (7) αοἰ. xv. ὁ. 19), who understands the 
 five former husbands of the five senses, and ex- 
 plains the words, Call thy husband, to mean, Ap- 
 ply thy reason, by which thou must be governed, 
 rather than by the bodily senses (adhibe intellec- 
 tum, per quem docearis, quo regaris)! In another 
 place he finds in the five husbands the five books 
 of Moses, and in the sixth husband the Lord Him- 
 self, as if He said: Thou hast served the five books 
 of Mosesas five husbands; but now he whom thou 
 hast, i. e., whom thou hearest, is not thy husband: 
 for thou dost not yet believe in him!—P. S.] 
 
 [3b. Ver. 7. ‘Give me to drink.” So God 
 introduces Himself to us for our salvation: 
 He asks of us a service. He does this from 
 the beginning, and puts our whole earthly 
 life to us asa serving of Him. Our daily labor 
 is at least required of us as a patient submission 
 to His condemnation: ‘In the sweat of thy face,” 
 jetc. And in His covenant of grace, as with 
 
CHAP. IV. 1-42. 
 
 167 
 
 Israel, it is consecrated to be primarily a 
 devout serving of Him with tithes and first-fraits. 
 Our ministry ‘to one another is also a giving 
 Christ meat, or drink, or otherwise minister- 
 ing to Him. Our constitutional unbelief, the 
 enmity of the carnal mind against God, like 
 the natural enmity of Samaritans to Jews, makes 
 us skeptical that He should have any such deal- 
 ing with us. Butif we only know the gift of 
 this wonderful reciprocity established between 
 us and God in Christ,—if we have a heart 
 for it—it opens the deepest fountains of de- 
 votion and prayer in our souls. It gives us 
 a wonderful introduction to God! In other 
 words, this sort of presentation of Himself to 
 us lays the foundation of substantial religion 
 in ourselves, and thus also opens the way for 
 the richest gifts of everlasting life from God.— 
 2 eile i | 
 
 4. As Jesus appears in chap. i. higher than 
 Join the Baptist, in chapter ii. higher than 
 the temple, in chap. iii. higher than the rulers 
 of the people, so here He appears greater than 
 the sacred well of Jacob and its founder, as 
 afterwards greater than the porches of Bethesda, 
 the manna, the temple-light, the pool of Siloam, 
 elc. And the superiority is at the same time an- 
 tithetic: Christ is everything in truth (the 
 ἀληθινός), in realized essence, which before Him 
 was presented only in type. Thus Christ is 
 here the real antitype of the typical patriarchal 
 well-diggers, in particular the patriarch Jacob; 
 hence His spiritual life is the reai living wa- 
 ter of a sacred well. To this main symbol 
 of this chapter are attached the other sym- 
 bols of the food, the harvest field, the Lord 
 of the seed-field and harvest-field, the sowers, 
 the reapers. In reference to each, see the 
 exegesis. 
 
 5. As Christ makes light the symbol in ma- 
 nifoll respects of His nature and life, so with 
 the well, and water. Here He is evidently a 
 giver of peace within one’s self, as in chap. vii 
 He isa giver of the Spirit communicating it- 
 self to others, while in chap. v. He appears as 
 the true well of healing. ‘Thus the fountain of 
 life is the fountain of peace, of healing, of the 
 Spirit. ; 
 
 [6. Jesus and women. Jesus was never married, 
 because He was the Son of G'od as-well as the 
 Son of Man, and because [fe represents sinless 
 and universal humanity. Hence no fullen creature 
 and no single daughter of Eve even without sin, 
 if there were such, but only the whole church of 
 the redeemed is fit to be Lis bride. Neverthe- 
 less He had much intercourse with women, and 
 tnis, as well as His dealing with children, forms 
 an interesting chapter in His life and an evi- 
 dence of Christianity, especially if we contrast 
 it with the radically different position which 
 woman holds at the source of other religions and 
 licentious mythologies. The subject has not 
 yet received the attention it deserves. In ad- 
 dition to my introductory remarks (p. 150), I 
 shall give the views of Guizot,* partly in opposi- 
 tion to Renan, the only writer of note, who, to 
 his own discredit, has dared to cast a reflection 
 
 * [In the first volume of his Meditations on the Essence of 
 Ohristiunity. I quote from the English translation, N. Y., 
 
 1865, pp. 323 ff.] 
 
 on this relation so pure and Christlike. «The 
 women,” says Guizot, ‘‘seem irresistibly attracted 
 toward Him, with hearts moved, imaginations 
 struck by His manner of life, His precepts, His 
 miracles, His language. He inspires them with 
 feelings of tender respect and confiding admira- 
 tion. The Canaani:ish woman comes and ad- 
 dresses to Him a timid prayer for the healing of 
 her daughter. The woman of Samaria listens to 
 Ilim with eagerness, though she does not know 
 Him: Mary seats herself at His feet, absorbed 
 in reflections suggested by His words; and 
 Martha proffers to Him the frank complaint that 
 her sister assists her not, but leaves her unaided 
 in the performance of her domestic duties. The 
 sinner draws near to Him in tears, pouring upon 
 His feet a rare perfume, and wiping them with 
 her hair. The adulteress, hurried into His 
 presence by those who wished to stone her, in 
 accordance with the precepis of the Mosaic law, 
 remains motionless in His presence, even after 
 her accusers have withdrawn, waiting in silence 
 what He is about tosay. Jesus receives the 
 homage, and listens to the prayers of all these 
 women with the gentle gravity and impartial 
 sympathy of a being superior and strange to 
 earthly passion. Pure and inflexible interpreter 
 of the Divine law, He knows and understands 
 man’s nature, and judges it with that equitable 
 severity which nothing escapes, the excuse as 
 little as the fault. Faith, sincerity, humanity, 
 sorrow, repentance, touch Him without biasing 
 tue charity and the justice of His conclusions; 
 and Ife expresses blame or announces pardon 
 with the same calm serenity of authority, certain 
 that His eye has read the depths of the heart. to 
 which His words will penetrate. In His rela- 
 tion with the women whv approach Him, there is, 
 in short, not the slightest trace of man; no- 
 where does the Godhead manifest itself more 
 Winningly and with greater purity. And when 
 there is no longer any question of these particn- 
 lar relations and conversations, when Jesus has 
 no longer before Him women suppliants and 
 sinners, who are invoking His power or imploring 
 His clemency: when it is with the position and 
 the destiny of women in general that He is oc- 
 cupying Himself, He affirms and defends their 
 claims and their dignity with a sympathy at once 
 penetrating and severe. He knows that the 
 happiness of mankind, as well as the moral posi- 
 tion of women, depends essentially upon the 
 married state; He makes of the sanctity of 
 marriage a fundamental law of Christian religion 
 and society ; He pursues adultery even into the re- 
 cesses of the human heart, the human thought ; 
 He forbids divorcee; He says of men, ‘Have ye 
 not read, that He which made them at the be- 
 ginning made them male and female? For this 
 cause shall a man leave father and mother, and 
 cleave to his wife: and they twain shall be one 
 flesh. Wherefore they are no more twain, but 
 one flesh. What therefore God hath joined to- 
 gether, let no man put asunder.’ ... . Signal 
 and striking testimony to the progressive action 
 of God upon the human race! Jesus Christ 
 restores to the diviue law of marriage the purity 
 and the authority that Moses had not enjoined 
 to the Hebrews ‘ because of the hardness of their 
 hearts.’ ’’—P. 5.1 
 
168 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The retreat of Jesus from Judea to Galilee 
 through Samaria, the first turning-point in His 
 official life: 1. Motives (the Pharisees began to 
 watch Him with hostile eye: the Baptist is im- 
 prisoned). 2. Character: Free consciousness 
 (He retreats in free discretion, without fear; in 
 holy discretion, hence: ‘the Lord knew’). 
 3. Rich results (beneficent sojourn in Samaria, 
 beneficent results in Galilee). 4. Significancy 
 (He ceases to baptize, tarries in Samaria on 
 His return). —Symbolical import of baptis- 
 mal water and drinking water in Christianity. 
 (In ch. iii. Jesus baptized with water; in ch. iv. 
 he passes to offer a living water to be drunk. ) 
 —The resting of the Lord on Jacob’s well, a 
 living emblem of the old patriarchal days and 
 the new evangelistic time in one.—Christ in His 
 human weakness and divine exualtation, (1) 
 weary, and yet the rest of a weary soul; (2) 
 thirsty, and yet a fountain; (3) hungry, and yet 
 enjoying heavenly food, the Lord of the harvest- 
 field; (4) left alone, yet in spirit surrounded with 
 approaching nations.—Christ a Saviour even 
 from the religious perversities of fanaticism.— 
 Fanaticism in its inhumanity and its immoral 
 conduct.—The woman of Samaria, or a Samari- 
 tan Magdalenet—The condescending pity of Jesus 
 in the conversion of the woman of Samaria.— 
 How the grace and love of Christ can break 
 through all conyentional restrictions, for being 
 the new law of the Spirit: the restrictions (1) of 
 the ancient religious separation, (2) of the an- 
 cient national separation, (3) of the old social 
 custom (as to the separation of the sexes), (4) of 
 the old contempt for the fallen.—How many pre- 
 judices that one little word of Jesus: Give me 
 to drink, abolishes: 1. The prejudice of the an- 
 cients against the female sex; 2. The prejudice 
 of statute against the fallen; 38. The prejudice of 
 nationality; 4. The prejudice of religion.—The 
 wisdom and gentleness of the Lord in winning 
 souls: 1. The opening of the conversation (Give 
 me to drink; a token of common life). 2. The 
 progress of the conversation (a. objective salva- 
 tion in a sensible emblem: ὦ. subjective need of 
 salvation). 8. The goal: Manifestation of Christ 
 toa sinful, penitent heart.—The stages of the 
 religious instruction of the Samaritan woman: 
 1. The missionary stage; 2. The catechetical 
 stage; 3. The church stage (see the exegesis). 
 —How Christ sent back as an evangelist into her 
 city a woman who came out of it a notorious sin- 
 ner.—The day of grace (If thou knewest.)—The 
 life of the Lord, living water (spring-water) in 
 distinction from the stale water of this world’s 
 life: 1. The latter provokes thirst, the former 
 quenches thirst. 2. The one becomes foul, the 
 other takes away foulness. 3. The one stands, 
 in a marsh, the other gushes and flows. 4. The 
 one sinks away, evaporates, the other becomes an 
 eternal fountain.—Christ the life, as fountain 
 of life. —The fountain of life, as a fountain of 
 peace.—Jacob’s well, the pool of Bethesda, the 
 fountain of Siloam, emblems of the salvation in 
 Christ.—The water of life, which Christ bestows: 
 1. A draught which becomes a fountain; 2. A 
 fountain which becomes a stream; 3. A stream 
 
 = pee 
 
 which runs into the ocean of eternal life, without 
 losing itself therein. ‘The crystal spring of 
 truth (that may be likened to spring water) in 
 contrast with the turbid water of vanity and sin 
 (which may be likened to salt water and puddles 
 and ponds).—The miraculous virtue of self-re- 
 production in the water and the bread which 
 Christ bestows.—The thirst of life, and the sat- 
 isfuction of it in Christ.—Sir, give me this wa- 
 ter, or the unsatisfied longing of the poor, sinful 
 heart: (1) Astray, deceived, debauched in sin; 
 (2) led aright, purified, brought to itself by the 
 awakening of repentance; (9) satisfied, trans- 
 formed into blessed life by grace.—Call thy hus- 
 band. Christ not only the knower of hearts, but 
 also the knower of lives.—Christ aims at the 
 conscience, to subdue the sinner.—The gradual 
 awakening: 1. Awakening of reflection; 2. 
 Awakening of conscience; 38. Awakening of faith, 
 —The divine visitation in the hour when the 
 dark human heart feels itself exposed and seen 
 through by a heavenly eye.—The decision of 
 Christ respecting the religious controversy be- 
 tween the Samaritans and the Jews, in its per- 
 manent typical import.—‘‘Salvation comes from 
 the Jews.’’—But while they quarrel on over the 
 old issue, a new and higher point of unity is 
 present.—The future of religion: Worship of 
 God in spirit and in truth.—The Messiah’s reve- 
 lation of Himself for the woman of Samaria 
 (compared with the self-presentation of the angel 
 of the Lord to Hagar, of the risen Jesus to Mag- 
 dalene).—The school which the disciples of Jesus 
 went through in Samaria in reference (1) to the 
 Samaritan woman, (2) to the Samaritans. —The 
 marvelling of the disciples of Jesus at His talking 
 with a woman, in conflict with their reverence. 
 —The whole life discipline of the Christian an 
 alternation of the spirit of captious and of reve- 
 rential wonder.—Thé food of Jesus.—Heavenly 
 remembering and reminding an earthly forget- 
 t.ng: 1. Christ forgets His earthly meat ; 2. The 
 woman forgets the earthen pitcher.—The differ- 
 ence between the Master and the disciples in 
 their way of seeing: 1. The disciples still look 
 upon the green growing fields (according to the 
 earthly appearance); 2. The Master looks upon 
 the white harvest fields (according to the spiritual 
 reality ).—The Samaritans on their way to Jesus, 
 a sign of harvest ;—a mission token.—The mes- 
 sengers of Christ not only sowers, but also reap- 
 ers.—The miraculous relation between sowing 
 and harvest in the kingdom of God: 1. The two 
 infinitely far apart; 2. The two coincident.—The 
 sowers and the reapers of the Lord: 1. How they 
 for the most part do not know each other in this 
 world. 2. How they rejoice with one another in 
 the next.—The symbolism of the field (of the 
 sown field and of the harvest field).—The double 
 grounds of faith which the Samaritan had: 1, 
 The account of the woman; 2. Acquaintance 
 with Christ Himself.—The two days of the so- 
 journ of Jesus in Samaria.—The dark side and 
 the bright side of the Samaritan life: 1. Greater 
 danger of the adulteration of Christianity with 
 heathenism, than among the Jews; 2. Greater © 
 freedom from Jewish prejudice, and hence 
 greater access for the word of faith.—The testi- 
 mony of the Samaritans: This is indeed the 
 Christ, the Saviour of the world: 1. A fruit, 
 
CHAP. IV. 1-42. 
 
 —— Oe ee eee 
 
 ripened (a) ur‘le_ +he sense of contempt from the 
 Jews, (ὁ) under ae sense of free grace on the 
 part of the Lord; 2. A bud which fully unfolded 
 in subsequent faith and under the preaching of 
 the Apostles. ἢ 
 
 Starke: Envy (with reference to the Phari- 
 sees).—(CraMER): Christians should take care of 
 themseives, Matth. x. 25.—(Magsus): The dignity 
 and virtue of the sacraments depends not on 
 persons who administer them.—Christ seeks the 
 salvation of all men by all means ahd at all times. 
 —There is no land entirely void of monuments 
 of grace even from its antiquity.—Christ, as true 
 man, became weary.—If the Lord became weary 
 fer the good of His creatures, we should be in- 
 cited to the patient endurance of the toilsome- 
 ness of our calling.—Man must also have his 
 rest,—Canstetn: Direct the necessary rest to 
 the glory of God.—A picture of the grace which 
 anticipates us and fondly persuades us.—Qugs- 
 NEL: Jesus voluntarily humbles Himself so far 
 as to have need of His creatures, that we may 
 not be ashamed to accept their help.—Thirst for 
 the salvation of men was greater in Christ than 
 bedily thirst for water.—Christianity consists 
 not in secluding oneself and locking the room and 
 sitting with the prayer book behind the stove; 
 else the Lord would not have talked with the Sa- 
 maritan woman. Masus: National hatred per- 
 nicious and sinful—Canstrermn: We should not 
 withhold the general duties of humanity on ac- 
 count of difference in religion.—TZhe same: An 
 inordinate estimate of our ancestry may some- 
 times be a hinderance to salvation. —OsIANvER: 
 No earthly refreshing and delights can satisfy 
 the heart.—Thirst a great need;—those who 
 once drink from this fountain of life furnish 
 themselves against all thirst for the world.—He 
 who is to be converted, must be brought to a 
 knowledge of his sin.—Canstrein: Christ and 
 His Spirit must disclose to a man his secret 
 shame if they are to help him.—Bibl. Wirt 
 Jesus looks especially upon one’s conduct of his 
 married life.—Priscator: In matters of religion 
 and faith no one should appeal to fathers or an- 
 cestry, unless their doctrine be first proved from 
 the word of God.—Prayer and worship depend 
 not on time, place, posture, bending of knees or 
 folding of hands, but upon spirit and truth.— 
 Worship in spirit and in truth by no means su- 
 persedes outward worship.—CanstTEin: The way 
 of serving God must agree with the attributes of 
 God.—Masus: If between contending parties 
 there still 15. agreement or harmony “in some 
 points, one must not despise him, but endeavor 
 4s opportunity offers to turn it to edification. — 
 OstanpeR: The true knowledge of Christ fills a 
 man with heavenly joy.—Hepinerr: Grace, 
 when it is vitally kindled in the soul, gives joy 
 and alacrity.—7he same: Doing the will of Goud 
 should be to us above eating and drinking and 
 every necessity.—QuESNEL: A great consylation 
 for those in the church of God who lavor much 
 and see no fruit, that they are here assured that 
 they shall lose nothing of their reward.—Herp- 
 INGER: He who continues to depend on man, at- 
 tains not to divine certaiaty.—Christ a uni- 
 versal Saviour οὐ the whole world, 1 Tim. iv. 10; 
 strated 185. 
 
 Gossner: Where the true Christ comes, He 
 
 | 
 
 167 
 
 first uncovers disgrace and shame, and then 
 takes them away.—Braune: This is the fixed 
 order in the kingdom of God, which is above all 
 time: that it reaches over centuries, and every 
 generation reaps what the preceding sowed, and 
 in turn must sow what the succeeding may 
 reap. 
 
 GeRLACH:—Every sensuous form of worship, 
 even that ordained by God Himself, is a symboli- 
 cal worship, and therefore reaches its truth only 
 in the spiritual,—without which it would be a 
 false worship.—* Wouldst thou have a high, a 
 holy place? consecrate thyself inwardly a tem- 
 ple of God; for the temple of God is holy, which 
 temple ye are, 1 Cor. iii. 17. Wouldst thou pray 
 in a temple, pray in thyself; but become first 
 thyself a temple of God, for He hears him who 
 calls to Him out of His temple.” (Augustine. ) 
 
 HruBNer: Jesus teaches us prudence, silent 
 withdrawal; it is more illustrious than bold 
 daring, challenge, resistance, and foolhardiness. 
 —A blessing often still rests 
 inward progress in the leading of souls. —‘+ There 
 cometh « woman.” Wow the steps of man are 
 guided!—Request, an approach to the heart.— 
 The gospel seems at first only to ask of the un- 
 converted, but under this apparent asking the 
 offer of the highest grace is covered.—The first 
 apprehension of the soul by divine grace takes 
 place so secretly and imperceptibly that the souls 
 themselves do not at all suspect it.—Religious 
 hatred the bitterest hatred among nations.— 
 Jesus does not stop upon invidious partizan dis- 
 putes.—He who begins to know Jesus, asks of 
 Him, calls upon Him.—‘*The well is deep.” 
 How deep then is the well of Jesus from which 
 the flock of God is refreshed !—The natural man 
 resists the demand of radical renewal with the 
 pretence that godly ancestors have surely been 
 saved by their mode.—-Greater than our father 
 Jacob?” This was her standard. How imper- 
 fect in comparison with Jesus —God compels man 
 to reflect, to come to the knowledge of Himself. 
 —Through Christianity the whole earth is to be- 
 come a temple of God. ‘he heavenly Jerusalem 
 has no temple (Rev. ch. xx. and xxi.).—Yet 
 Christ does not teach syncretism. He compro- 
 mises nothing of the truch.—The future in the 
 germ already lies in the present.—Ver. 24. Je- 
 rome well applies this passage to pilgrimage,— 
 Ver. 80. One coal kindles the others.—Eternal 
 life equalizes all. init all faithful laborers en- 
 joy ip commea tue fruit of the labor of all.— 
 Theve is a taith at first hand anda faith at second 
 band. Tne latter must lead to the former, be- 
 cause tne latter is not cenough.—( From ScuLerer- 
 MACHER: Why Christ did not baptize aud why 
 Paul acted in like manner, 1 Cor. i. 14; both, on 
 the contrary, preached, whereas among us the 
 authority to preach comes before the ἐπε ae 
 to administer the sacraments, Vol. I., p. 237 
 It is certainly false for a man to oe he must 
 not speak of such (spiritual) things in social life, 
 because they would be too high and deep. For 
 the earthly and the spiritual are not so separate. 
 —In those hot and dry countries where water 
 was scarce, thirst became a tormenting sensation, 
 such as we cannot share.—Soon the time will 
 come when ye shall not use some this word, 
 some that word, to express a given Christian 
 
 = 
 
170 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 truth, but when men shall express themselves on 
 the same subject in a manner in which contro- 
 versy disappears. 
 
 Ε. D. Yromans:—The Saviour, wearied with 
 ages of pilgrimage among us and of forbearance 
 towards our heartless service of Him, sits on the 
 well—at the sources of earthly life, which we 
 frequent and throng, to draw,—wa well of really 
 holy memory, consecrated by the draughts of the 
 patriarch’s faith,—and asks of us a drink, Him- 
 self the gift of God to us! If we but saw things 
 so, what glad labors, what cheerful suiferings, 
 what effectual prayers, what glorious hope, would 
 make up our life!] 
 
 [Scusrr:—Several idyllic scenes of Scripture, 
 such as the meeting of Abraham’s servant with 
 Rebecea (Gen. xxiv.), Jacob’s first interview with 
 Rachel (Gen. xxix.), Moses’ meeting with Zippo- 
 rah in Midian (Ex. ii.), took place in the neighbor- 
 hood of wells; but the most interesting and im- 
 portant event is that attached to Jacob’s well.— 
 **Few can see the literal wells of Palestine, all 
 ean visit the better fountain of salvation, all can 
 gather around the true Shepherd, lie down on the 
 green pasture of His love, and drink of the still wa- 
 ters” (Macpurr).—Christ’s divine-human deal- 
 ing with women, asa friend and Saviour, securing 
 both their affection and adoration—an evidence of 
 Christianity.—Christ offering the same gospel to 
 an ignorant, semi-heathenish woman, as to a 
 learned, orthodox Pharisee (ch. iii.).—Christ’s 
 discourse with the Samaritan woman a proof of 
 His condescending love. (Catvin: Mirum boni- 
 tatis ejus exemplum! Quid enim fuit in misera hac fe- 
 mina, ut ex scorto Filii Dei repente discipula fieret 3) 
 —whrist’s discourse with the Samaritan woman, 
 in its effect, breaking down national and religious 
 hatred and bigotry, and elevating woman to 
 higher dignity.—Jewish and Samaritan bigotry 
 continued in the sectarian quarrels of Christen- 
 dom, contrary to the spirit of Christ. Catholics 
 ‘shave no dealings” with Protestants, nor Epis- 
 copalians with Presbyterians, Lutherans with 
 Calvinists, Baptists with Pedobaptists, high 
 churchmen with low churchmen, e/e.—The wea- 
 riness and thirst of Christ turned into an un- 
 failing fountain of refreshment for a poor wo- 
 man and for all thirsty souls.—A touching al- 
 lusion to Christ’s weariness in the Dies ire: 
 
 “Quaerens me sedisti lassus,* 
 Redemisti crucem passus: 
 Tantus labor non sit cassus.” 
 
 ὁ [ Vulgate, John iv.6: “Jesus fatigatus ex itinere, sedebat 
 sic supra fontem.” | 
 
 Weary sat’st Thou seeking me, 
 
 Died’st, redeeming, on the tree, 
 
 Let such toil not fruitless be. 
 Christ’s weariness, hunger and thirst—a provf 
 of His true humanity, including our infirmi- 
 ties.—‘‘When we are carried easily, let us 
 think on the weariness of our Master” (HENRY). 
 —The thirst of Christ’s soul for the salva- 
 tion of man.—‘ Christ weary in His work, but 
 not of His work.’—Christ always more ready 
 to give than we are to ask.—Christ, the great 
 Fisher of man, as eager to catch a single soul, 
 as a vast multitude.—The priceless value of a 
 single soul in the view of Christ. —Christ the mo- 
 del of a practical teacher in commencing a most 
 spiritual discourse in a most natural way, and 
 rising from physical wants to the wants of the 
 soul. —How to spiritualize and Christianize the 
 events and occasions of every-day life.—Vers. 
 1U-19, There is an avenue to every human heart. 
 —Kindness often more effective than severity.— 
 Reproof is most profitable when least provoking. 
 —‘‘Those who would win souls should make the 
 best of them and work upon their good-nature; for 
 if they make the worst of them, they certainly 
 exasperate their ill-nature” (Henry).—‘‘Amongst 
 all sins the sin of uncleanness lies heaviest upon 
 the conscience; for no sin is so directly opposite 
 to holiness; no sin quenches the Holy Spirit like 
 this” (BurKirr).—Christ keeps a record of our 
 sins.—Conviction of sin the first step to conver- 
 sion.—Ver. 20. The right and wrong appeal to 
 the fathers and to tradition.—Vers. 21-24. The 
 spirituality of worship distinct: 1. from formal- 
 ism and ritualism; 2. from intellectualism; 3. 
 from fanatic spiritualism.—True and false spiritu- 
 ality.—**O for a mountain to pray on, thou criest, 
 high and inaccessible, that I may be nearer to 
 God, and God may hear me better, for He dwelleth 
 on high. Yes, God dwelleth on high, but He hath 
 respect to the humble. ... Wouldest thou pray in 
 the temple? pray in thyself; but first do thou be- 
 come the temple of God”’ (St. AuGusTiINE).—The 
 right use and abuse of forms in worship.—Vers. 
 28-30. The Samaritan woman aspecimen of unpre- 
 tending and effectuallay-preaching. (Origen, who 
 himself preached before his ordination to the 
 priesthood, calls her ‘‘the apostle of the Samari- 
 tans.’’)—Vers. 41, 42. Two kinds of faith: faith 
 resting on external authority or tradition (the 
 woman’s λαλιά), and faith resting on personal 
 experience (αὐτοὶ ἀκηκόαμεν καὶ oidayev).—The 
 Samaritan woman a picture of the church in 
 leading men to Christ that they may see and 
 know for themselves. ] 
 
171 
 
 -Ἔ 
 
 CHAP. IV. 43-54. 
 
 VIII. 
 
 THE NOBLEMAN. THR 
 
 RESIDENCE OF JESUS IN GALILEE, AND BELIEVING GALILEANS IN PARTICULAR, 
 MIRACLE OF DISTANT HEALING, AS A SECOND SIGN. 
 
 Cuap. LV. 43-54. 
 (Vers. 47-54. Gospel for 21st Sunday after Trinity.) 
 
 Now after [the, τάς} two days he departed thence, and went [omit and went]? 
 into Galilee.* For Jesus himself testified, that a prophet hath no honor in his own 
 country. Then when [When therefore, ὅτε οὖν} he was come [he came, 7%] into 
 Galilee, the Galileans received him, having seen all the things [om/t the things] that 
 he did at Jerusalem at the feast: for they also went unto [to] the feast. 
 
 So Jesus [he]* came again into Cana of Galilee, where he made the water 
 wine. 
 
 And there was a certain nobleman [a royal person or officer, tes βασιλιχός], 
 whose son was sick [,] at Capernaum. When he heard [The same, having heard, 
 οὗτος ἀχούσας] that Jesus was [had] come out of Judea into Galilee, he went unto 
 him, and besought him that he would come down, and heal his son: for he was at 
 the point of death. Then said Jesus unto him, Except ye see signs and wonders, 
 ye will not believe. The nobleman saith unto him, Sir, come down ere my child 
 die. Jesus saith unto him, Go thy way; thy son liveth. And the man believed 
 the word that Jesus had spoken [spake, εἶπεν} unto him, and he [omit he] went his 
 way. And as he was now going down, nis servants met him, and told him [brought 
 word],° saying, Thy son [his child, παῖς αὐτοῦ] liveth. Then [he] inquired he of 
 them the hour when he began to amend. And they said unto him, Yesterday 
 at the seventh hour the fever left him. So the father knew that it was at [in] the 
 same hour, in the [omit the] which Jesus said unto him, Thy son liveth: and 
 [. And he] himself believed, and his whole house. This is again the second mi- 
 racle that Jesus did [This again, a second sign, wrought Jesus, τοῦτο πάλιν δεύ- 
 tepov σημεῖον ἐποῶσεν 6 ’Ino.], when he was [884] come out of Judea into 
 
 Galilee. 
 
 52 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 43.—[The article refers, of course, to the δύο ἡμέρας in ver. 40.—P. S.] 
 2 Ver. 43.—Codd. B. C. D. omit: καὶ ἀπῆλθεν ; but A. supports the Recepta. Tischendorf omits the words. Meyer also 
 
 rejects them. But it is evident that they have been omitted through failure to perceive their import. The Evangelist would 
 distinguish between the departure for Galilee in the wider sense, and the removal to Upper Galilee, called by him simply 
 Galilee, in the provincial sense. {'The received text is in favor of Dr. Lange’s interpretation of πατρίς, see Exea. NorEs, but 
 the latest editions reject καὶ ἀπῆλθεν on the authority of the oldest MSS. ἐᾷ, B. C. D. Orig. Cyr.—P. δ] 
 
 3 Ver, 43,.--[Dr. Lange here inserts in small type the gloss: from Lower Galilee to Upper, thus anticipating his ex- 
 planation of πατρίς, ver. 44. See the Exec. Nores.—P. 8.] , 
 
 4 Ver. 46.—This ὁ ᾿Ιησοῦς, wanting in most.authorities, is added by the textns receptus. 
 
 5 Ver. 51.—[Alford brackets καὶ ἀπήγγειλαν. Tischend, ed. VIII. reads καὶ ἤγγειλαν with δὲ, Ὁ. 
 omit it.—P. 8.| 
 
 6 Ver. 51.—Lachmann: ὃ παῖς αὐτοῦ, after A. B. C. etc. [Tischend., Alf., Mey. likewise adopt 6 παῖς αὐτοῦ for the easier 
 lect. rec. ὃ παῖς gov, which may have been conformed to ὃ παῖς σου, ver. 50.—P. 8.] 
 
 Westcott and Hort 
 
 miracles in Judea, viz.: the healing of the crip- 
 ple at the pool of Bethesda (v.), the healing of 
 the blind (ix.), and the raising of Lazarus (xi.). 
 He also relates three appearances of the risen 
 Saviour (xxi.14). Bengel (on ver. 54) notes this 
 
 EXEGETICAL AND CRITICAL. 
 
 [The miraculous healing of the nobleman’s 
 son resembles the healing of the centurion’s ser- 
 
 vant, Matth. viii. 5; Luke vii. 1, but must not 
 be confounded with it (see the points of ditference 
 in the note on ver. 46). Τί was the second mira- 
 cle which Christ wrought in Galilee (ver. 54) ; 
 the first being the change of water into wine 
 (ch. ii.). John relates a third miracle in Gali- 
 lee, the feeding of the multitude, which is fol- 
 lowed by a long discourse (ch. vi.), and three 
 
 threefold trinity with the remark: ‘‘/Zxe nimirum 
 Johannis methodus est, ut per ternarium incedat.”’— 
 Psa] 
 
 Ver. 43. And went.—The repetition: ᾿Εξηλ- 
 θεν ἐκεῖϑεν, and καὶ ἀπῆλϑεν, should be noted 
 with reference to the next verse. Seethe Textual 
 Notes (No. 2). 
 
 Ver. 44. For Jesus himself testified.— 
 
172 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ---..---- 
 
 Himself. Meyer: ‘Not only other people in re- 
 ference to Him. For the matter itself, comp. 
 Matth. xiii. 57; Mark vi. 4; Luke iv. 24.” 
 Tholuck better: ‘‘ He had himself acknowledged 
 the correctness of the popular proverb.” [The 
 proverb itself is based upon common experience 
 and needs no explanation. “ Familiarity breeds 
 contempt,” while ‘‘distance lends enchantment 
 to the view.” The Germans have a similar pro- 
 verb: “This is not far off” (Das ist nicht weit 
 her), i. e., nothing uncommon. Many of the 
 greatest men were despised or ignored in their 
 native land or city, and made their renown or 
 fortune in foreign lands. The only difficulty is 
 in the logical connection as indicated by yap.— 
 P. 5.7 The question is, how is the for (yap) to 
 be explained? or how can He go to Galilee be- 
 cause a prophet hath no honor in his own country? 
 for we should expect either the’ reverse, or αὖ- 
 though (καίπερ) instead of for (γάρ). Answer: 
 
 1. Πατρίς [patria] is not the native country 
 ( Vuterdand), but the native cily ( Vaterstadt), even 
 in antithesis to the country of Galilee (Chrysos- 
 tom, who understands it of Capernaum, Cyril, 
 Erasmus, Calvin, efc.). Against this: The anti- 
 thesis is not demonstrated. 
 
 [Nearly all who understand πατρίς of the na- 
 tive town, refer it, not to Capernaum (with Chry- 
 sostom and Euthymius Zig.), which is altogether 
 out of the question, but to Nuzureth, where Christ 
 was not born, indeed, but raised, and where He 
 lived to the time of His public ministry. ~ (So 
 Cyril Alex., Calvin, Grotius, Bengel, Olshausen, 
 Hengstenberg, Biumlein, Trench, on Miracles, 
 Ῥ. 99, Wordsworth.) Nazareth in Galilee then 
 is contrasted here with Galilee in general, as the 
 city of Jerusalem is contrasted with the land of 
 Judea, iii. 22. This view has a strong support 
 in Luke iv. 24 (comp. Matth. xiii. 57; Mark vi. 
 4), where Christ says in the synagogue of Naza- 
 reth: ‘*No prophet is accepted in his own coun- 
 try” (ἐν τῇ πατρίδι αὐτοῦ). This was soon shown 
 by the action of the Nazareeans who ‘thrust Him 
 out of the city and led Him to the brow of the 
 hill, that they might cast Him down headlong” 
 (ver. 24); while in Capernaum the people “ were 
 astonished at His doctrine’ (ver. 82), and, as 
 Jolin relates, received Him well (iv. 45). John 
 may have supposed this event to be already known 
 from the other Gospels. The only objection to 
 this view is, that Gadilee, ver. 43, would naturally 
 include Nazareth. It would be necessary to 
 explain the γάρ from ver. 46: Christ. went to 
 Cana in Galilee (which lies north of Nazareth), 
 without passing through His native place, for the 
 reason mentioned. The choice lies between this 
 interpretation and that of Dr. Lange (see below, 
 No. 7), which comes nearest to it. All others 
 are too far-fetched.—P. 8. ] 
 
 2. Πατρίς is Judea, since He was born in 
 Bethlehem (Origen, Maldonatus, Schweizer, Eb- 
 rard (formerly ], Baur). Against this: a. His ac- 
 knowledged home was Nazareth, notwithstanding 
 He was born in Bethlehem;+ ὁ. In Judea He had 
 been well received by the people; c. The con- 
 struction, that Judea was His country, as being 
 * (Augustine, Tittmann, Kuinoel and Bloomfield take yap 
 here in the sense of καίπερ, which is against all grammar.— 
 
 P: 
 
 5. 
 } (Comp. John i. 46; ii. 1; vii. 3, 41, 52.—P. 5.1 
 
 the country of the prophets (Origen, Baur, 
 Baumgarten-Crusius), would be unintelligible. 
 
 3. Judea is indeed meant to be understood as 
 His πατρίς, but this just proves the unhistorical 
 character of John’s Gospel (Schwegler, Bruno 
 Bauer; Schweizer: The unhistorical character 
 of the ensuing narrative, which is to be considered 
 an interpolation). 
 
 4. For means namely, that is to say, and relates 
 not to what precedes, but to what follows. The 
 sentence is a preliminary explanation of the fact 
 that the Galileans did indeed this time receive 
 Jesus well, but only on account of the miracles 
 they had seen at their visit to the last passover 
 in Jerusalem [which set them the fashion in their 
 estimate of men and things, while the Samaritans 
 believed in Him for His word without signs]. (So 
 Liicke [IIL ed.], De Wette, Tholuck.* Contrary 
 to the spirit of the maxim, to the context (for a no- 
 bleman from Capernaum meets Him at the outset, 
 at Cana seeking help), and to the fact in generai. 
 
 5. Christ went to Galilee just because He ex- 
 pected not to find acceptance there. (a) Briick- 
 ner: To accept the conflict—which, however, was 
 more threatening in Judea; (ὁ) Hofmann, Lu- 
 thardt [nowalso Ebrard]: Because He hoped [to 
 avoid publicity and] to find rest and quiet in Ga- 
 lilee—in which, however, Ile would be disap- 
 pointed. [Against both these views may be urged 
 also that the text reports neither a conflict, nor 
 a quiet retirement in Galilee, but a miracle of 
 healing.—P. 8S. | 
 
 6. Meyer: ““ Πατρίς is not the native town, but 
 
 the native country, viz., Galilee, as is proved by- 
 
 vers. 48 and 45, and as usual with the Greeks 
 since Homer. The words contain the reason 
 why Jesus did not hesitate to return to Galilee, 
 but the reason lies in the antithetic relation im- 
 plied in ἐν τῇ πατρίδι. For if, as Jesus Himself 
 testified, a prophet is without honor in his own 
 country, he must earn it in another. And this 
 Jesus had done in Jerusalem. He now brought 
 with Him the honor of a prophet from a distance. 
 Hence too He found acceptance with the Gali- 
 leans, because they had seen His miracles in Je- 
 rusalem (ii. 38). ἡ. Against this: @. Then the 
 word must have stood at ch. iv. 1. But there 
 another motive stands for His having now left 
 Judea. ὦ. The remark must have been, that He 
 came already full of honor, because He had none 
 to expect in Galilee. c. It must not have been 
 known that He was ill-reeeived in [is own 7a- 
 τρίς, in the narrower sense, on this very return. 
 
 7. Πατρίς is Lower Galilee, to which Nazareth 
 belonged. We believe we have found the full 
 solution in the fact that now took place, the re- 
 moval of Jesus from Nazareth, where He had 
 been thrust out, to Capernaum, on the presump- 
 tion that Capernaum belonged to Galilee in the 
 narrower sense, ἢ, ¢., to Upper Galilee, to which 
 Nazareth, in Lower Galilee, did not belong. This 
 is supported (a) by the fact that the name Gali- 
 lee in the narrower sense referred to Upper Ga- 
 lilee (see Forbiger, Zandbuch der alien Geogra- 
 phie. IL, p. 689); (Ὁ) by the statement of Jose- 
 
 * (Dr. Lange mentions Olshausen after Tholuck. But in the 
 third ed. of his Com., Olshausen refers πατρίς to Nazareth. 
 Dean Alford adopts De Wette’s view, but in his sixth edition 
 he combines with it Luthardt’s (see below, sub 5).—P. 8.] 
 
 + [Godet pretty nearly agrees with Meyer.—P. 8.J 
 
CHAP. IV. 43-54. 
 
 173 
 
 phus, that Upper Galilee was separated from 
 Lower Galilee by a line drawn from Tiberias to 
 Zebulon [De bello Jud. 111. 8, 1), which throws 
 Nazareth into Lower Galilee. If now we consi- 
 der that John writes with the living, popular 
 view of Palestine thoroughly in his mind; that 
 he knew of an unknown Bethany, a ferry-village 
 on the other side of the Jordan, of an other- 
 wise unknown Salim, near non, of an else- 
 where unknown Sychar, probably a suburb of 
 Sichem, of the pool of Bethesda with its porches, 
 of Solomon’s Porch in the temple,—we may also 
 conceive that John knows of a Galilee in the 
 provincial sense, and that he can say without 
 geocraphical reflection, Jesus went to Galilee, as 
 the Swiss in Geneva says without reflection: I 
 am going to Switzerland; the Pomeranian: I 
 am going to Prussia. This is further favored by 
 the expression in Luke iv. 31: He ‘‘eame down 
 from Nazareth to Capernaum, a city of Galilee ;” 
 against which it signifies nothing that Galilee 
 sometimes occurs in John, especially in the 
 mouth of another, in the wider sense. (See 
 Leben Jesu, 11. 2, p. 542.) 
 
 Ver. 45. The Galileans received him.— 
 Received Him favorably. <A generalobservation 
 concerning His acceptance in Upper Galilee, 
 particularly in Cana, Bethsaida, Capernaum, ee. 
 They received Him: antithetic to an implied re- 
 jection. Having seen all the things that 
 he did.—No ignoring of His earlier miracles in 
 Cana and Capernaum. It was to the Galileans 
 a new and higher attestation, that Jesus had made 
 a great impression evenin Jerusalem with His 
 signs. It was their countryman who had purified 
 the temple, and filled the holy city with wonder. 
 
 Ver. 46. So Jesus came again.—What 
 means this οὖν, so? The first time Jesus had 
 gone on from Nazareth to Cana. And now He 
 again went first to Nazareth. And if He wished 
 to go thence to Galilee, we might expect He 
 would proceed first to His friends in Cana. In 
 Cana He seems to have tarried several days: at 
 all events the βασιλικός comes hither for Him. 
 
 And there was a certain nobleman 
 [royal officer, BacrA:xoc].—An officer of Herod 
 Antipas, the tetrarch (whom the common people 
 considered and called a king, Matt. xiv. 1, 9),* 
 The title βασιελικός combines civil and military 
 dignity ; hence some have taken this βασιλικός to 
 be identical with the centurion of Capernaum 
 (Irenzeus, Semler, Strauss, Buumgarten-Crusius). 
 
 The office, the sick boy, the distant healing, 
 are similar features. 
 
 On the other side are these differences: 
 
 1. The time; here before the removal of Jesus 
 to Capernaum, there long after it. 
 
 2. The place of Christ at the time; here Cana, 
 there the vicinity of Capernaum. 
 
 3. The characters; here excited, weak, feebly 
 believing, there calm, confident, strong of faith. 
 
 Other differences, by themselves considered, 
 might be more easily wiped away: The υἱός here, 
 the δοῦλος there (a distinction, however, which is 
 not resolved by the common παῖς : here the boy 
 is asmall boy, a child (ver. 49), there a stout 
 youth); there a Gentile, here a miracle-believer, 
 
 * [Some identify this nobleman with Chuza, Herod’s stew- 
 ard, whose wife Joanna was among the followers and sup- 
 porters of Jesus, Luke viii. 3. A mere conjecture.—P. 8.] 
 
 probably a Jew. Yet these with the foregoing 
 strengthen the difference. But the most degisive 
 diversity is in the judgment of the Lord. The 
 faith of the centurion He commends with admira- 
 tion; the faith of the nobleman He must first sub- 
 ject to a trial. [Chrysostom, Trench, Alford: 
 The weak faith of the nobleman is strengthened, 
 while the humility of the centurion is honored. ] 
 
 Accordingly this miracle has been in fact by 
 most expositors (from Origen down) made dis- 
 tinct from the other.* 
 
 Ver. 48. Except ye see signs and won- 
 ders.—Shall have seen. Ye must first have 
 seen these, before ye come to faith. The stress 
 does not lie decidedly on idyre (Storr), thus cen- 
 suring the request to go with him. The man’s 
 answer does not agree with this; and ἐδητε must 
 then have stool first. Still the ἔδητε is not with- 
 out significance ; as is indicated by the fact that 
 we here have for the first time in John σημεῖα καὶ 
 τέρατα, whereas hitherto he has spoken only of 
 σημεῖα. And wonders (τέρατα) must be empha- 
 sized. But the less therefore can we suppose a 
 general reproof of the Galileans, with reference 
 to ver. 45 (Meyer); for it was the way of 
 Jesus Himself to lead through faith in miracles 
 to faith in the word, John x. 88; xiy. 11; xy. 
 24. Christ, therefore, reproves not the faith in 
 miracles in itself (Eckermann), but the craving 
 for miracles or miracle-mania. He intimates be- 
 sides, that there is a higher grade of faith than 
 that which rests on the seeing of miracles; as 
 appears more distinctly afterwards, in Jolin xiv. 
 11; xx. 29. He designates the petitioner and 
 those like him asa class of people who are not 
 set beforehand towards the kingdom of God, but 
 have yet to be brought to faith byesigns and 
 wonders (τέρατα); of course presupposing a 
 Sensuous spirit with a weak readiness to be- 
 lieve, passion for miracles, personal interest in 
 the miracle (signs and wonders for yourselves), 
 and an inordinate desire for seeing, 1 Cor. i. 22. 
 We must, however, consider that the reproof is 
 not intended for a rejection, but for discipline, 
 to hush the excitement of the man, and recall 
 him to his inward spirit. Yet the palliation of 
 Maldonatus [Rom. Cath.] is too strong: That 
 the words contain no censure, but only a declara- 
 tion of the spiritual infirmity of the people now 
 proved by a fact. 
 
 Ver. 49. Sir, come down ere, efc.—The 
 man proves not strong enough, indeed, to take 
 the reproof of Christ, but it is enough that he 
 does not feel wounded and repulsed, and that he 
 persists and grows more urgent in his prayer. 
 The utterance of a father’s love in trouble and an- 
 guish: My child is dying; as in Jairus, the 
 Canaanitish mother, and the father of the demo- 
 niac under the mount of transfiguration. This 
 distress of love makes him a believer. 
 
 Ver. 50. Go thy way; thy son liveth.— 
 
 * Among those who have identified the two, Strauss and 
 others would give the preference for accurate narration to 
 Matthew, Gfrérer and Ewald to John. With Weisse again it 
 is “a misapprehension of a parable.” According to Baur the 
 doctrinal import of the story of Nicodemus and of that of the 
 woman of Samaria is here combined in a third story, teach- 
 ing: How faith in miracles comes by means of faith in word, 
 and consequently is in reality only such. In other words twa 
 critical legends are supposed to be combined in a third, and 
 the Jewish councillor and the Samaritan woman become in 
 this phantasy the Galilean nobleman! 
 
174 
 
 Not only the word of miraculous help, but at the 
 same time also the second and decisive test. He 
 must believe and go at the word. And the man 
 believed the word; he stood the test. 
 
 Explanation of the miracle: 
 
 1. Paulus makes of it a medical prognostica- 
 tion after the account of the sickness given by 
 the father: comp. also Ammon. 
 
 2. Others have supposed the operation of amag- 
 netic healing power (Olshausen, Krabbe, etc. ). 
 
 3. Meyer, on the other hand: By his will. 
 This is of course the main thing, as in the doc- 
 trine of creation. God created the world by His 
 will. But if we conceive the will of God ab- 
 stractly, and exclude all co-operation of His 
 vital force, we are ultra-supernaturalistie (and 
 perhaps ultra-Reformed). The will of Christ is 
 unquestionably the main thing but it does not 
 work abstractly; without a vital force pro- 
 ceeding from Him (comp. Mark ν. 80) the thing 
 is not apprehended. though the magnetic healing 
 virtue affords only the natural analogy or form 
 for it. Even the miracle of immediate know- 
 ledge comes into the account, inasmuch as Christ 
 wrought only where He saw the Father work, 
 John γ. 19. And the same instant, in which 
 this saving life-ray flies into the heart of the 
 father, it flies also into the heart of his distant 
 son. For how near this father now was to his son 
 in his inward communication, Jesus alone knew. 
 
 Ver. 52. Then he inquired of them —The 
 fact alone did not satisfy him; he wished to 
 trace it to its cause. That is, he leaned towards 
 faith. ‘Not self-interest merely, but a religious 
 interest also in the case, is guiding him.’’ Tho- 
 luck. And then it appeared, (1) that the son 
 suddenly gecovered, and (2) at the hour when 
 Jesus spoke the word. Yesterday at the 
 seventh hour.—According to the Jewish di- 
 vision of the day this could perhaps have been 
 said in the evening of the same day, after six 
 o'clock. The healing took place soon after noon, 
 and probably the father set out immediately for 
 home. According to our reckoning of the day, 
 a night must have intervened; which would 
 give a strange length of time for a distance of 
 some eight or ten hours, and Lampe adjusts by 
 supposing that the man, in his firm faith, did not 
 travel festinans, while De Wette thinks it strange 
 that he stopped over night on the way. But the 
 meeting of the servants might very well have oc- 
 curred the next morning, without the journey 
 having been slow. R 
 
 Ver. 53. And he himself believed, and 
 his whole house.—lIt is palpably the rule, 
 that, with the father, the family also become be- 
 lievers (Acts x. 44; xvi. 15, 82); but here the 
 Evangelist calls particular attention to it by his 
 expression. The members of the family had 
 seen the sudden recovery, but had not heard the 
 word of the Saviour. 
 
 Ver. 54. This sign Jesus wrought as the 
 second, etc. Ila is not to be connected 
 with δεύτερον, nor to be referred to ἐποίησεν by 
 itself, but to the statement that Jesus had 
 returned from Judea to Galilee. Jesus had 
 meantime done many other miracles, even in 
 Capernaum ; this miracle marks His second re- 
 turn to Galilee, as the miracle at Cana had 
 marked the first. He brought healing with Him 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ~ $$. 
 at once, and it went out from Him even in dis- 
 tant results. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. In regard to the spirit in which Jesus just 
 now comes to Upper Galilee and performs this 
 miracle, it must be observed that according to 
 Luke iv. 14 sqq.; Matth. xiii. 53 sqq., He had 
 just been thrust out from His city Nazareth. See 
 Leben Jesu, 11. 2, p. 541. Experiences of this 
 kind could in Him produce only an increase of 
 His manifestations of love to those who were 
 susceptible. 
 
 2. As the first miracle of distant operation this 
 incident bears a close relation to the healing of 
 the servant of the centurion at Capernaum and 
 of the daughter of the Canaanitish woman. In 
 the mysterious manifestation of the divine power 
 of Christ, we must still not neglect the human 
 media, which here lay in the inward connection 
 of an anxious father’s heart with the dying child. 
 As in fact the help of God owns the human in- 
 tercession. The spiritual roads, streets and 
 paths which human love, distress, and prayer 
 have to make for the divine help in the invisible 
 world, can only glorify the freedom, truth, and 
 miraculous power of this help, as a power which 
 is at the same time the power of a personal 
 Spirit and love, ὁ. 6., not abstractly working in 
 a void, but as divine life applied to the human. 
 
 8. As the Lord in the case of the Samaritan 
 woman rebuked superstitious trust in a place of 
 pilgrimage, so here He reproves superstitious 
 trust-in visible miracles. 
 
 HOMILETICAL AND PRACTICAL. 
 
 After the two days. The great days of grace, 
 in which the Lord visits us, are numbered, and 
 swiftly pass away.—Jesus departed thence. The 
 itinerancy of Jesus a clear expression of His 
 inner life: (1) of His Israelite fidelity to duty; 
 (2) of His heavenly calling; (3) of His love; (4) 
 of His holy Spirit.—The rapid change of time 
 and place in the life of Jesus a token of His un- 
 worldly pilgrim nature.—How the Lord learned 
 and sealed in its highest sense the universal hu- 
 man experience that a prophet has no honor in 
 his own country, in order to make of it a holy 
 maxim of life.—Want of esteem at home, the pro- 
 phet’s signal to travel.—The closed door a way- 
 mark for the Lord and His disciples to go on to 
 the open door.—A good word finds its place.— 
 It is no question, Whether there be in the world 
 persons susceptible to thy mission; the only 
 question is, Where they are (whether here or far 
 away; whether in the present or in the future) ; 
 and herein is much to be unlearned and to be 
 learned by the heart of youthful Christian en- 
 thusiasm.—How the divine fire of Christ was al- 
 ways only inflamed by the coldness of men.— 
 The two works of Jesus in Cana, the transforma- 
 tion of water and the distant healing, as con- 
 spicuous tokens of His heavenly nature: 1. The 
 first, so to speak, leads up into heaven. 2. The 
 second as it were comes down from heaven.— 
 How the nobleman of Capernaum learns to be- 
 lieve. This nobleman compared with the cen- 
 turion of Capernaum (resemblances, differences, 
 
_ 
 = 
 " 
 
 CHAP. IV. 43-54. 17 
 
 see above).—The deliberation of Jesus with the 
 nobleman, a mark of the elevation of His spirit; 
 (1) Of His freedom from obsequiousness and re- 
 spect of persons; (2) of His wise reserve and 
 loving compliance.—Except ye see signs and 
 wonders. Or, the distinction between true and 
 false resting of faith on miracles.—Also a dis- 
 tinction between the true and the false miracle. 
 —The marks of each (faith and miracle).—Except 
 ye. Or, the connection between worldly-minded 
 unbelief and worldly-minded superstition in the 
 polite world (at that time the court of Herod).— 
 Yet a nobler germ may lie in the miracle-crayving 
 form of faith. (The question is, which isthe germ, 
 and which the shell. )—The testing cf faith, which 
 the nubleman stands: 1. How he is tested (a) in 
 his humility by a stern word which might wound 
 the pride of anobleman; (6) in his faith, by being 
 required to trust a word. 2. How he stands the 
 test: (a) in his persistent prayer he passes the 
 test of the humility of his faith; (ὁ) in his con- 
 fident departure at the word of Jesus he proves 
 the power of his faith.—Only the faith, which is 
 itself a miracle of God can reveive the miraculous 
 help of God.—Faith in the divine help must be 
 directed above all to the divine in the help.— 
 How the Lord in granting refuses and in re- 
 fusing grants.—His refusing, a higher granting. 
 —Necessity and love as handmaids of faith.— 
 Comparison of the nobleman with the Canaanit- 
 ish woman.—The father and his sick child.—How 
 the upright man in approaching Jesus becomes 
 at once smaller and greater: 1. The nobleman 
 is smaller in his going than in his coming, in 
 that ne is humbly satisfied with the healing word 
 of Jesus, and no longer desires that he should go 
 down with him. 2. He is greater in his going 
 than in his coming, in that he returns full of 
 confidence in the word of Jesus. The majesty 
 in trusting the promise of Christ, the power, out 
 of which the greatness in the confidence of the 
 believer grows. Out of the Amen of Christ the 
 Amen of the believer. The divine education of 
 the sensuous believing of miracles into believing 
 of the word: (1) Im this incident, (2) in the 
 church, (3) in the life of the individual Chris- 
 tian.—The health-message of Christ and the 
 health-messenger of the servants; or. how 
 the health-messages of heaven by far precede 
 the health-messages of earth.--The echo of 
 the divine word of Christ: Thy son liveth! 
 in the mouth of the servants: Thy son liveth !— 
 The dull echo of earth, and the clear echo of 
 heaven.—-The hard ascent and the glad descent 
 in the journey of the nobleman.—Yesterday at 
 the seventh hour; or, in the proper hour the 
 help comes home with power.—Mark the great, 
 hours (of extremity, of prayer, of miraculous 
 help).—RKemember those hours, and believe !— 
 The distress of the whole house must become 
 also the faith of the whole (this may be said of the 
 family, of the church, of mankind).—The faith 
 wrought by the miracle at the moment must 
 make itself good in the moral expansion of faith. 
 1. Through the whole life, 2. Through the whole 
 house.—How the sickness of a child may become 
 the salvation of a whole house; may, under His 
 Management, serve to glorify the Lord.—The 
 connection between the faith of the father and 
 the germ of faith in the heart of the child.—He 
 
 prayed for the healing of his child, and obtained 
 healing for himself and his whole house.—The 
 Lord comes announced by the forerunning mi- 
 raculous help.—The healing work of Christ in 
 His presence and ata distance: (1) At a dis- 
 tance even when it is in His presence; (2) in His 
 presence even when it is at a distance (suscepti- 
 ble hearts are near to Him, and He is near to 
 them).—Jesus always peculiarly rich when He 
 comes from Judea to Galilee: 1. From enemies 
 to friends; 2. From the great to the small; 8. 
 From the proud to‘the poor. 
 
 SrarkKe: The bad manners of men in esteem- 
 ing nothing which is common and always before 
 their eyes, but highly esteeming what is strange 
 and rare. —Every one is bound, indeed, to serve 
 his own country; but if his own country despise 
 him, any place which receives him is his country. 
 —Hepineer: Jesus comes again (when He has 
 once retired apparently in vexation).—God has 
 a holy seed even among the great. All men, 
 whatever their station, are subject to need and 
 sickness.—7/e sume: Trouble gives feet, humbles 
 pride, teaches prayer.—Lanau: To seek Jesus 
 under special distress is indeed good and need- 
 ful, but it is better that one should not wait so 
 long, but knowing his sin and misery should in 
 spirit be near to Jesus.—Osrtanper: Parents 
 should interest themselves both bodily and 
 spiritually for their children.—The bodily sick- 
 ness of children troubles Christian parents; 
 what. an affliction, when they lie sick in soul! 
 Christ comes always at the right time with His 
 help.—Libl. Wirt. : Christ rejects not those who 
 are weak in faith, but takes pains, that their 
 faith may grow.—Nova Bibl. Tub.: Faith is 
 [seems] shameless and cannot be.rebuffed.— 
 OsIANDER: It is well to persevere in prayer, but 
 not prescribe the manner or time of help.—Faith 
 has not only grand, but also swift results: al- 
 most every hour some form of divine help meets 
 the believer.—As the master, so the servant; 
 good governing makes good domestics.—Can- 
 STEIN: When we duly reflect, not an hour passes 
 in which God does not show us good.—OsIANDER: 
 Christ's followers must not be weary of wander- 
 ing far on earth and doing good in all places.— 
 ‘The more a country has seen and heard of Christ, 
 the heavier judgment will it receive, if it believe 
 not.—RreGeR: Much of the teaching and whole- 
 some direction of God comes to us through our 
 children, and what concerns their life and death, 
 their success and hindrances, goes to our heart. 
 —All depends on whether a man will. 
 
 Besser: It isa wonderfully beautiful example 
 of growing faith, that we have in this nobleman. 
 Methinks John expresses his own joyful sur- 
 prise, when he pictures to us the suddenly stilled 
 and satisfied man: The man believed the word that 
 Jesus had spoken unto him, and he went his way. 
 
 Heusner: By the sickness of children God 
 disciplines the parents themselves.—Though he 
 was at the court of Herod (at least as a servant), 
 yet he went to Jesus.—Domestic troubles should 
 drive us to Jesus.—Thetrue senseis: Except ye see 
 signsand wonders. The emphasis lies on see [yet 
 τέρατα also is not unmeaning ].—There isa secret 
 inclination [a universal passion of the world] for 
 miracles: 1. Desire for special extraordinary for- 
 tune to befall us, while we do not exert ourselves 
 
176 
 to obtain that which satisfies. 2. Waiting for 
 extraordinary help in exigency, when we will 
 not earnestly use the right means. 38. Desire for 
 extraordinary fruits of our labor, when we will 
 not sow, hoping in faith. 4. Desire of extraordi- 
 nary violent assistance when we wish to get rid 
 of faults, while we ourselves do not lift a hand. 
 5. Desire or expectation of honor, e/c., while yet 
 we have done or sacrificed nothing at all for the 
 glory of God.—The word of Jesus holds good for 
 us in every conflict ard every strait; Go thy way, 
 and believe !—-Hours of deliverance in human life. 
 —T'he more thou searchest, the more plain will 
 the moments of the divine deliverance be to thee. 
 —And he believed. This faith was more than the 
 preceding; it attained to faith in Jesus the Sa- 
 viour.-—This faith was the fruit of trial. For this 
 God sends distress.—-The Christian father, as 
 priest. in his own house.—( Whitefield): The head 
 of a family has three offices (prophet, priest, 
 king: ‘the last he does not so easily forget”’). 
 —The nobleman as an example of gradual pro- 
 gress in faith. 
 
 Dratseke: The new house: 1. It hasanew 
 attitude outwardly. 2. It has a new manner of 
 spirit. (These two are reversible).—GREILING: 
 To our sufferings we owe the most precious ex- 
 periences of our life-—Goripuorn: Consolatory 
 reflections on the moral influence of sickness.— 
 GRUENEISEN: Concerning the growth of faith: 
 1. Need is its rise; bodily need, less than spiri- 
 tual. 2. Trust is its second stage; and it must 
 
 ve directed less to the bodily than to the spiri- | 
 
 iual. 8. Experience is the third stage; experi- 
 ence more of spiritual than of bodily help.— 
 Kyiewet: The three stages of faith: 1. Its 
 
 zhildhood, the stage of seeking miracle. 2. Its 
 youth, the stage of receiving miracle. 8. Its 
 
 | Christian ealls the Saviour to his sick: 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 manhood, the stage of the power of miracle.— 
 Reinuard: How weighty should be to us the 
 thought, that distress is often our guide to truth. 
 —Scuuiz: How trial and trouble lead men to 
 the fellowship of Jesus Christ.—Bacumann: The 
 1. He 
 calls Him. 2. In due time. 38. In the right spi- 
 rit. 4. With the most blessed result.—Lisco: 
 The house of the Christian, when God visits it 
 with trouble: The trouble (1) unites the mem- 
 bers in tenderer love, (2) directs their hearts 
 more trustfully to the Lord, (8) awakens them 
 to importunate prayer and intercession, (4 
 produces at last a joyful and thankful faith.— 
 Karmpre: The humility and the persistence of 
 the nobleman.—AHLFELD: The blessing of trial. 
 —Brcox: The exigence, the test, the victory, of 
 faith. RauTENBERG: The hard condition of the 
 Christian at the sick-bed of his darlings. 
 [ALrorp: This miracle is a notable instance 
 of our Lord ‘not quenching the smoking flax,” 
 just as His reproof of the Samaritan woman was 
 οἵ His “πού breaking the bruised reed.” The 
 little spark of faith in the breast of this nobleman 
 is by Him ht up into a clear and enduring flame 
 for the light and comfort of himself and his house. 
 —WorvsworrH: Our Lord would not go down at 
 the desire of the noblemen to heal his son, but He 
 off-red to go down to heal the servant of the cen- 
 turion (Matt. vili. 7). He thus teaches us, that 
 what is lofty in man’s sight, is low in His eyes, 
 and the reverse.—There are degrees in faith 
 (ver. 53) asin other virtues. —RyLeE: The lessons 
 of this miracle: 1. The rich have afflictions as 
 well as the poor. 2. Sickness and death come 
 to the young as well as the old. 8. What bene- 
 fits affliction can confer onthe soul. 4. Christ’s 
 word is as good as Christ’s presence.—P. 8. ] 
 
 SECOND SECTION. 
 
 Open Antagonism between Christ, as the Light of the World, and the Elements 
 of Darkness in the World, especially in their proper Representatives, 
 Unbelievers, but also in the Better Men, so far as They 
 still belong to the World. 
 
 Cuar. V. 1—VIL. 9. 
 
 1. 
 
 VHE FEAST OF THE JEWS AND THE SABBATH OF THE JEWS, AND THEIR OBSERVANCE OF IT: KILLING 
 
 CHRIST. 
 RAISING 
 
 THE FEAST OF 
 THE DEAD. OFFENCE 
 
 CHRIST AND THE 
 
 OF THE JUDAISTS IN JERUSALEM 
 
 SABBATH OF CHRIST, AND HIS OBSERVANCE OF IT; 
 
 AT THE SABBATH-HEALING OF 
 
 JESUS, AND AT HIS TESTIMONY CONCERNING HIS FREEDOM AND HIS DIVINE ORIGIN (AND BESIDES, 
 
 DOUBTLESS, 
 JESUS. 
 
 AT HIS OUTDOING THE POOL OF BETHESDA). 
 CHRIST THE TRUE FOUNT OF HEALING (PooL OF BETHESDA), THE GLORIFIER OF THE SAB- 
 
 FIRST ASSAULT UPON THE LIFE OF 
 
 BATH BY HIS SAVING WORK, THE RAISER OF THE DEAD, THE LIFH AS THE VITAL ENERGY AND 
 
 HEALING OF THE WORLD, ACCREDITED BY JOHN, BY THE SCRIPTURES, BY MOSES. 
 
 SIAH IN THE FATHER’S NAME, AND FALSE MESSIAHS. 
 
 Cuap. V. 
 
 1. Toe HEawina. 
 
 1 After this [these things, μετὰ ταῦτα, not τοῦτο] there was a feast! of the Jews; and 
 
 2 Jesus went up to Jerusalem. 
 
 Now there is at Jerusalem by the sheep market 
 
 [sheep gate}? a pool, which is called in the Hebrew tongue [in Hebrew, ‘“Efpaieré ] 
 
 THE TRUE MES- - 
 
 — Sl 
 
ee αν ον Ὁὐὐδδοδονν σὐνΛΑΡΣ 
 
 ΟΞ eee 
 
 —s 
 
 CHAP. V. 1-47. 177 
 
 3 Bethesda,’ having five porches. In these lay a great [omit great]* multitude of 
 impotent folk [of the sick, or diseased persons], of [omit of] blind, halt [lame], 
 4 withered, waiting for the moving of the water. For an angel went down at a cer- 
 tain season into the pool, and troubled the water: whosoever then first after the 
 troubling of the water stepped in was made whole of whatsoever disease he had. 
 5 [Omit all from waiting to had.|? Anda certain man was there, which had an infirmity 
 6 [who had been in his infirmity 15 thirty and eight years. When Jesus saw him lie, 
 and knew that he had been now [already] a long time in that case,’ he saith unto 
 7 him, Wilt [Desirest] thou [to] be made whole? The impotent [sick] man an- 
 swered him, Sir,?> I have no man, when the water is troubled, to put me [carry me 
 quickly, cast me] into the pool: but while 1 am coming, another steppeth [goeth] 
 8,9 down before me. Jesussaith unto him, Rise, take up thy bed, and walk. And 
 immediately the man was made whole, and took up his bed, and walked. 
 
 2. THE OFFENCE AT THE HEALING ON THE SABBATH. 
 
 40 And on the same [on that] day was the sabbath. The Jews therefore said unto 
 him that was cured, It is the sabbath day [omit day]; it is not lawful for thee to 
 
 11 carry thy bed [to take up the bed]. He answered them, He that made me whole, 
 
 12 the same said unto me, Take up thy bed, and walk. Then” asked they [They 
 asked] him, What man is that which [Who is the man that] said unto thee, Take 
 
 13 up thy bed, [omit thy bed] and walk? And [But] he that was healed” wist 
 [knew] not who it was: for Jesus had conveyed himself away [withdrawn him- 
 
 14 self], a multitude [or crowd] being in that [the] place. Afterward Jesus findeth 
 him in the temple, and said unto him, Behold, thou art made whole: sin no more, 
 
 15 lest a [some, τε] worse thing come unto thee [befall thee]. The man departed, and 
 told’ the Jews that it was Jesus, which [who] had made him whole. 
 
 8. THE ACCUSATION, A TWOFOLD ACCUSATION, AND THE VINDICATION OF JESUS CONCERNING HIS 
 WORKING ON THE SABBATH, AND CONCERNING HIS CLAIM TO BE THE SON OF GOD. 
 
 16 And therefore did the Jews persecute Jesus [And for this cause the Jews per- 
 secuted (judicially arraigned) Jesus], and sought to slay him [omit and sought to 
 slay him],'* because he had done these things on the sabbath day [omit day]. 
 
 3 But Jesus answered them, My Father worketh hitherto [is working unceasingly 
 
 48 even until now, or, up*to this time] and I work [am working]. Therefore the Jews 
 sought the more to kill him, because he not only had broken [broke, ἔλυεν] the 
 sabbath [according to their opinion], but said also that God was his Father [but also 
 called God his own Father, πατέρα ἴδιον], making himself equal with God. 
 
 19 Then answered Jesus [to this second accusation ] and said unto them, Verily, verily, 
 Isay unto you, The Son can do nothing of himself, but what he seeth the Father do 
 [doing, ποιοῦντα] : for what things soever he doeth, these things also doeth the Son 
 
 20 likewise [in like manner]. For the Father loveth the Son, and sheweth him all 
 things that [which he] himself doeth: and he will shew him greater works than 
 these, [and greater works than these will he show him],” that ye may marvel. 
 
 4. THE SAVING OPERATION OF THE SON, HIS QUICKENING IN GENERAL. 
 
 a For as the Father raiseth up the dead, and quickeneth them; even so the Son 
 
 22 quickeneth whom he will. For the Father judgeth no man [Neither doth the 
 Father judge any one], but hath committed all [the entire] judgment unto the Son: 
 
 23 That all men should [may] honour the Son, even [omit even] as they honour the 
 Father. Hethat honoureth not the Son honoureth not the Father which hath sent 
 
 24 [who sent] him.—Verily, verily, I say unto you, He that heareth my word, and be- 
 lieveth on him that sent me hath everlasting life, and shall not come [cometh not, 
 οὐχ ἔρχεται] into condemnation [ judgment, χρέσιν] ; but is passed from [hath passed 
 out of |'° death unto [into, εἰς] life— 
 
 5. THE SPIRITUAL RAISING OF THE DEAD NOW IMMEDIATELY BEGINNING. 
 25 ‘Verily, verily, I say unto you, The hour is coming, and now is, when the dead 
 26 shall hear the voice of the Son of God; and they that hear shall live. For as the 
 Father hath life in himself; so hath he given [gave he] to the Son [also] to have 
 
178 THE GOSPEL ACCORDING TO JOHN. 
 
 27 life in himself; And hath given [he gave] him authority to execute judgment also 
 [omit also]'™ because he is the [a] Son of man.’* 
 
 6. THE FUTURE RAISING OF THE DEAD. 
 
 28 Marvel not at this: for the [an] hour is coming, in the [omit the] which all that 
 
 29 are in the graves shall hear his voice, And shall come forth ; they that have done 
 good, unto the [a] resurrection of life; and they that have dcne evil, unto the [a] 
 resurrection of damnation [ judgment, χρίσεως]. 
 
 30 Jean of mine own self [of myself] do nothing; as I hear [the actual sentence of 
 God], I judge; and my judgment is just; because I seek not mine own will, but 
 the will of the Father [him ]'* which hath sent [who sent] me. 
 
 7. TESTIMONY OF JESUS. 
 
 31  IfI [myself] bear witness of [concerning] myself. my witness is [according to law 
 32 of testimony] not true. There is another that beareth witness of [concerning} me; 
 and I know that the witness which he witnesseth of [concerning] me is true. 
 
 8. TESTIMONY OF JOHN THE BAPTIST. 
 
 3 Ye [have] sent [ἀπεστάλχατε] unto John, and he bare [hath borne] witness [μεμαρ- 
 
 34 τύρηχεν] unto the truth. But I receive not testimony [authentication] from [a] 
 
 man.” But these things I say [I speak openly of this matter], that ye [who know of the 
 
 35 circumstances] might [may] be saved. He was a [the] burning and a shining light 
 
 [lamp]: and ye were willing for a season [a little while, an hour, πρὸς ὥραν] to 
 rejoice in his light.” 
 
 9. TESTIMONY OF THE FATHER IN THE WORKS OF JESUS AND IN THE SCRIPTURES. 
 
 36 ButI have greater witness than that of John”: for the works which the Father 
 hath given me to finish, the same works that I do [the very works or, the works 
 themselves which I am doing], bear witness of me, that the Father hath sent me. 
 
 37 And the Father himself, which hath sent [who sent] me, hath borne witness of 
 me.” Ye have neither heard his voice at any time, nor seen [spiritually] his shape. 
 
 38 And ye have not his word [Old Testament word ] abiding [with living power] In you; 
 
 39 for whom he [himself] hath [omit hath] sent, him ye believe not. Search [Ye do 
 search |” the Scriptures; for [because] in them [in the several books and letters] ye 
 
 40 think ye have eternal life: and they are they which testify of me. And [yet] ye 
 will not come to me; that ye might [may] have life [the life of those Scriptures them- 
 selves ]. 
 
 10. INCAPACITY OF THE JEWS TO KNOW THE TRUE MESSIAH, AND THEIR DISPOSITION TO RECEIVE 
 FALSE MESSIAHS IN SPITE OF THE TESTIMONY OF MOSES, WHOSE ACCUSATION THEY INCUR, 
 
 41 I receive not [do not appropriate to myself] honour [glory, δόξαν] from men™ 
 42 But I know you, that ye have not the love of God in you [are not inwardly directed 
 43 towards God]. I am [have] come in my Father’s name, and ye receive me not: if 
 44 another shall come in his own name, him ye will receive. How can ye believe, 
 which [who] receive honour [glory] one of another, and seek not the honour that 
 45 cometh from God only [the glory that is from the only God, or, from him who alone 
 is God]?" Do not think that I will [shall] accuse you to the Father: there is one 
 46 that accuseth you, even Moses, in whom ye trust [ye hope, or, have placed your 
 hope, ἠλπίχατε]. For had ye believed [if ye believed] Moses, ye would have be- 
 47 lieved [ye would believe] me; for he wrote of me. But if ye believe not his [not 
 even his] writings, how shall [will] ye believe” my words? 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. ’.—The reading ἡ ἑορτή is after Codd. C. Ἐς F. L. (also Cod. Sin.). It probably arose from an effort to make the 
 
 feast the « 1ief feast of the Jews, the passover. ['Tischendorf, ed. viii., influenced mainly by N., reads ἡ ἑορτή, but Lachm., 
 Alf., Treg. Westcott and Hort omit the definite art. with A. B. Ὁ. G. Καὶ. Orig. The article has some bearing on the question 
 whether 1+ great feast of the passover, or a subordinate feast is meant; yet it is not absolutely conclusive ; for in Hebrew 
 
 a noun befor® the genitive is made definitive by prefixing the article, not to the noun itself, but to the genitive, and the 
 same is the case in the Sept. (Deut. xvi. 13; 2 Ki. xviii.15) and in some passages of the N. T., as Matth. xii. 24; Luke ii 
 
CHAP. V. 1-47. 179 
 
 4; Acts viii.5. Comp. Winer, who quotes also examples from the classics, p. 119 Ὁ. (Thayer's transl., p. 126). Tholuck re- 
 marks: “Ὁ Were the article genuine, we would be compelled to regard the chief festival, that 1s the Passover, as the one 
 meant. If it is not genuine, the Passover may be meant, but so also may some other feast.”—P.S.| 
 
 2 Ver. 2.—(Sheep gute is the marginal reading of the E. Ν. πύλῃ is usually supplied to ἐπὶ τῇ πρωβατικῇ.---Ῥ. S.] 
 
 8 Ver. 2._| Different spellings of this name—Byfeoda, Βηθσαιδά, Βηθςαθά. There are also different readings for émAeyo- 
 μένη, 856. λεγομένη and τὸ λεγόμενον. ‘Vischendorf prefers the last, which is supported by Cod. Sin.* The lect. rec. ἐπιλεγο- 
 μένη, zubenamt, surnamed, would imply that the pool had another proper name. perhaps the Shvep’s Pool. ‘the Vulgate con- 
 nects κολυμβήθρᾳ (dative) with προβατικῇ and translates: “ Ast aulem Jerosolymis probatica piscina que cognominutur hebra- 
 ice Bethsaida.”’ “EBpatori refers to the prevailing Aramaic which was spoken by the Jews after their return from the 
 exile. It proves incidentally the Greek composition of the Gospel.—P, 8.] 
 
 4 Ver, 3._[IloAv is wanting in B.C. D. L., ete. [and Cod. Sin.]; put in brackets by Lachmann; rejected by Tischendorf. 
 
 5 Vers. 3, +. Omissions: (1) The words: ** Waiting for the moving of the water,” aud ver. 4, are wanting in B. Οὐ, ete. 
 {also in the Cod. Sin.—Y.]; (2) the words. “ waiting for the moving of the water.” in A. L.; (3) the 4th verse alone, in Ὁ, 
 See further below. |Tischendorf (ed. viii.), Alford (ed. vi.). Tregelles, Westcott and Hort omit the last clause of ver. 3 (éxée- 
 χομένων τὴν τοῦ ὕδατος κίνησιν), and the whole of ver. 4 (Ayyedos to νοσήματι). Lachmann retains here the text. rec., 
 Which is backed by the authority of Tertullian {De Bapt., ch. 5),an authority much older than the oldest MSS. But it is 
 not easy to account for the omission of the clause (its legendary character was certainly not objectionable to the fathers, 
 translators and transcribers). ‘Lhe large number of ἅπαξ λεγόμενα---κίνησιν, ταραχή. δήποτε voonua—also speak against it. 
 It was probably a very ancient marginal gloss suggested by the popular belief in order to explain the assembiage of the sick, 
 ver. 4, and the answer in ver.7, which implies that belief. Its omission saves some trouble to the commentator by re- 
 lieving John from the superstition of the Jews in regard to the healing water. Comp., however, the Exec. Nores.—P. 8.} 
 
 6 Ver, 5—[The best authorities read α ὑτοῦ, after ἐν τῇ ἀσθενεία. The meaning is: he had been sick for 38 years. 
 ἔχων belongs tu τριάκοντα Kal ὀκτὼ ἔτη, (as the accusative of the time, comp. John viii. 67; xi. 17), not to ἐν τῇ ἀσθ. αὐτοῦ 
 
 Ξεἀσθενῶς Exwv.—l’. 8.] 
 
 7 Ver. 6.—[Or, in that condition, ov, sick : ὅτι πολὺν ἤδη χρόνον ἔχει, Βο. ἐν ἀσθενείᾳ, Ver. 5. Alford, in his revision, retains 
 
 the rendering of the A. V. Noyes: “that he had been for a long time diseased.” 
 
 he had been already a long time thus.’—P. 8.] 
 
 Version of the Am. Bible Union: “that 
 
 8 Ver. 7.--ἰ Κύριε is here, as in iv. 11, simply a title of courtesy to a stranger, and hence correctly translated, Sir, instead 
 
 of Lord.—P. 8.] τ 
 9 Ver. 10.--[ἣν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. 
 was the sabbath.” 
 
 Alford: ‘‘Now on that day was the sabbath.” 
 Young: “It was a sabbath on that day.”—P. 8.] 
 
 Noyes: “And that day 
 
 10 Ver, 12._[The οὖν of the text. rec. after ἠρώτησαν is sustained by A.C., bracketed by Tregelles, omitted by δῷ, B.D. 
 
 Alf., Tischend.—P. 5.] 
 
 τ Ver. 12.—Tov κράββατόν cov is wanting in %, B.C.* L., omitted by Tischendorf. With the omission the expression 
 ismore significant, as the addition contains something palliative. 
 12 Ver, 13.—(Tischend. reads ὁ δὲ ἀσθενῶν, the diseased man, (from ver. 7), but ta@ets, the healed man is supported by δῷ. A. 
 
 B.C., et al., Vule. (curatus), Lachm., Treg., Alf—P. &.] 
 
 13 Ver. 15.—Waverings hetween ἀνήγγειλε, A. B., Recepta, Lachmann; ἀπήγγειλε, D. K., efc.; εἶπεν, C. Τι., ete. [Cod. Sin. 
 
 —Y.]. The first reading is at once the must exact and the most s~.iable. 
 
 Hort.: ἀνήγγειλεν.---Ρ, 8.] 
 
 (Tischend. reads εἶπεν, Treg., Alf., Westcott and 
 
 14 Ver. 16.—The words [of the text. rec.]: καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι, are wanting in δῷ, B. C. D. L., efc., the Vulgate, 
 
 ete. Probably occasioned by the μᾶλλον, etc., ver. 18. 
 15 Ver, 20.—{ MeiGova is emphatically put first.—P.S.] 
 
 16 Ver. 24.—|So μεταβέβηκε ἐκ is translated by Alford, Noyes, and Conant. Luther: hindurchgedrungen ; Lange: hinti- 
 
 bergegangen.—P. S8.] 
 
 W Ver. 27.—[‘the καί before κρίσιν is omitted by Tischend., Alf., ete.—P. 8.] 
 18 Ver. 27.—[ Here υἱὸς ἀνθρώπου, without the article, as also Apoc. i. 13; xiv. 14 (with reference to Dan. vii. 138); butin 
 
 other passages where it is applied to Christ in the full, ideal sense, we have ὃ υἱὸς τοῦ ἀνθρώπου. 
 
 Excursus on 1. 52, p. 98.—P. S.] 
 19 Ver. 30.—The addition of πατρός is fechly supported. 
 
 See the ἄχεα. Norges, and 
 
 30 Ver. 34.—[Or, Yet the witness which Trecetve is not from man, ἐγὼ δὲ οὐ παρὰ avOpwrov τὴν μαρτυρίαν AauBavw.—P. S.] 
 
 21 Ver. 35.—[0 λύχνος (ποῦ φῶς. coinp. i. 8) ὃ καιόμενος καὶ φαίνων. Alford: He was the lamp that burneth and shineth. 
 Wange inserts the gloss: ‘“ the signal-light of the Messiah, illuminating also the Messiah and the way to Him.”—P §.] 
 
 22 Ver. 39.—[ Lange inserts these comments: Ye were willing (ye liked) for a little while to rejoice (exult, revel) in his 
 
 ΩΣ 
 
 (own) light (as summer flies).—P. S.] 
 
 23 Ver. 36.—| Alford: But the lestimony I have ts greater than John.—P. 8.1 
 
 24 Ver. 37.—Tischendorf, after B. L., ἐκεῖνος. 
 35 [Tbid.~-Cod. D., μαρτυρεῖ. 
 
 [So also the Cod. Sin.—Y.] 
 
 25 Ver. 99.--- Ἐρευνᾶτε is taken as the indicative mood by Cyril, Erasmus, Beza, Bengel, Olsh., De Wette, Mcyer, Godet, 
 
 Lange ; us the imperative by Chrysostom, Augustin, Grotius, Tholuck, Ewald, Hengstenberg, Alford. 
 
 —P. 38. 
 
 See Exec. NOTEs. 
 
 27 Ver. 41.—A. K., ef al., ἀνθρώπου, a man; B.D. [Cod. Sin.—Y.], and many others, ἀνθρώπων. 
 58 Ver. 44.-- -ἰτὴν δόξαν τὴν παρὰ Tod μόνου θεοῦ, the only God, in exclusion of all the idols of the natural heart; comp. 
 
 John xvii. 3: ὃ μόνος ἀληθινὸς θεός. 
 xii. 4; xvii. 8. Alford: 
 
 The rendering of the A. V. would require μόνον, or μόνον after θεοῦ, Matth. iv. 4; 
 “The words from the only God, are very important because they form the point of passage to the 
 
 next verses. in which the Jews are accused of not believing the writings of Moses, the very pith and kernel of which was 
 
 the unity of God and the having no other gods but Him.’—P. 8. 
 
 29 Ver. 47.—D. G.S. A., Origen [Lange]: πιστεύσητε (credatis,&, A. L., etc., Vulg., Treg., Tischend., Alf.: πιστεύσετε, c7e- 
 
 Hetis. 
 
 EXEGETICAL AND CRITICAL. 
 
 [PRELIMINARY RemARKs.—The healing of a 
 helpless and hopeless cripple at the House of 
 Mercy is the first miracle of Jesus in Judea re- 
 lated by John, although He had performed signs 
 there before, which are only alluded to, ii. 23; 
 ili. 2, It forms the basis of a lengthy and most 
 important Christological discourse, which opens 
 the conflict of Jesus with the unbelieving Jew- 
 ish hierarchy, and reveals the contrast between 
 His positive fulfilment of the spirit of the law 
 and their negative observance of its letter, as 
 giso between His living theism and their ab- 
 
 stract monotheism. His doing good on the 
 ' Sabbath was made the ground of a charge of 
 
 B. VY. Iren. eéc., Westcott and Hort. πιστεύετε, creditis.—P. 5. 
 
 Sabbath-breaking, and His claim to be in a pe- 
 culiar sense the Son of God was construed as 
 blaspheniv ceserving of death. Christ here pro- 
 claims ail those grand truths, which John had 
 announced in the Prologue. Hereveals Himself as 
 one with the Father, who never ceases doing good, 
 as the Lord of the Sabbath, as the Giver of life, 
 as the Raiser of the dead, and the Judge of the 
 world, and claims divine honor. He supports 
 these astounding claims, which no mere man 
 could malse without being guilty of blasphemy or 
 madness, by the united testimony of John tha 
 Baptist, of God the Father through His works, 
 and of the O. T. Scriptures, and drives this 
 threefold testimony with terrible earnestness 
 into the conscience of the Jews. He then traces 
 their unbelief to the secret chambers of their 
 
180 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 self-seeking hearts, and completely turns the 
 tables by presenting their own Moses, in whom 
 they boastfully put their hope, as their accuser 
 for not following his lead to Christ, to whom he 
 pointed in all his writings. Thus the mouths of 
 these hypocritical worshippers of the letter and 
 enemies of the spirit and aim of the law were 
 stopped, but their hearts continued in opposition 
 and longed for an opportunity to carry out their 
 bloody design. The significance of this discourse 
 is well brought out by Dr. Lange in his analysis 
 (see the headings) and in the Doctrinal remarks. 
 Comp. also my concluding note on ver. 47.—P. 8. ] 
 
 Ver. 1. After these things.—On the dis- 
 tinction between μετὰ ταῦτα and μετὰ τοῦτο, see 
 Liicke on this passage.* Here closes the first 
 great ministry of Jesus in Galilee (see Leben 
 Jesu, 11., 2, pp. 556-745). 
 
 A [The] feast of the Jews.—[Which feast ? 
 This point is still under dispute, but the contro- 
 versy is now narrowed down to achoice between 
 the Passover and the Purim. The decision has 
 a bearing on the chronology of the gospel his- 
 tory. If the feast here spoken of be the Pass- 
 over, then our Lord’s public labors continued 
 during three and a half years, since John notes 
 three other passovers as falling within His mi- 
 Misiry i. 10... vie 45 x. Jand/saiin 1. if mot, 
 then the time must in all probability be reduced 
 to two and a half years. On the bearing of the 
 definite article on the question, and the various 
 readings, see Text. Nores.—P. 8.] -Meyer: 
 ‘Which feast is meant, appears with certainty 
 from ch. iv. 35; comp. vi.4. For ch. iv. 35 was 
 spoken in the month of December ; and from ch. 
 vi. 4it appears that the passover was nigh at 
 hand; hence the feast here intended must be one 
 falling between December and the passover, and 
 this is no other than the feast of Purim, which 
 was celebrated on the 14th and 15th of Adar 
 (Bsth. ix. 21 ff.), that is, in March [one month 
 before the passover], in memory of the deliver- 
 ance of the nation from the massacre projected 
 by Haman. So Keppler, [who first suggested 
 this view], d’Outrein, Hug, Olshausen, Wiese- 
 ler, Neander,} Krabbe, Anger, Lange, Maier 
 and many others.”+ Meyer justly adds: The 
 feast is not designated, because it was a minor 
 festival, whereas the greater feasts are named 
 by John: not only the passover, but also the 
 σκηνοπηγία, vil. 2, and the ἐγκαίνια, x. 22. 
 
 { The chief objections to this view are: 1. The 
 feast of Purim was no temple feast, and required 
 no journey to Jerusalem. But Christ may have 
 attended this feast as He attended other festi- 
 vals (vii. 2; x. 22) without legal obligation, 
 merely for the purpose of doing good. 2. The 
 Purim was never celebrated as a Sabbath. But 
 the Sabbath spoken of, ver. 9, may have pre- 
 ceded or succeeded the feast.—P. 8. | 
 
 nify the immediate, μ. ταῦτα (iii. 22; vi. 1; vii. 1) the medi- 
 ate succession. Tholuck and Alford assent, Meyer and Heng- 
 stenberg object. The latter occurs uniformly. in the Apoca- 
 jypse, usnally in the Gospel of John, comp. ver. 14, which 
 speaks rather against the distinction. But in this case at 
 all events some interval must have elapsed since the last verse 
 of ch. iv., and much matter must be inserted from the Sy- 
 noptists between ch. iv. and v.—P. 8.] 
 
 + [Neander (Leben Jesu, 6 ed., 1862, p. 280), upon the whole, 
 flecides rather in favor of the passover, and should be trans- 
 ferred.—P., S.| 
 
 1 [So also Stier, Baumlein, Godet.—P. 8.] 
 
 Other views of the feast: (1) The passover: Ire- 
 neus,* Luther, and many more;7 (2) Pentecost: 
 Cyril (Chrysostom, Calvin], Bengel, efe. ; (3) the 
 feast of ¢abernacles: Cocceius, Ebrard [Ewald]; 
 (4) the feast of dedication: Petavius; (5) a feast 
 which cannot be determined: Liicke, De Wette, 
 [ Briickner], Luthardt, Tholuck (7th ed.)f 
 
 The feast of Purim [0°45 2, or simply 
 Ὁ 5, lot, from the Persian], Esth. ix. 24, 26; ἡ 
 Mapodoyaixy ἡμέρα, 2 Macc. xv. 86; Joseph. An- 
 tig. xi. 6, 18. On the 18th of Adar a fast pre- 
 ceded the feast; in the festival itself the book of 
 Esther (called 17319 by eminence) was read in 
 the synagogues. As a popular festival it was 
 distinguished, like the feasts of tabernacles, and 
 dedication, by universal rejoicings. Fanaticism 
 in the people naturally sought to make it a fes- 
 tival of triumph over the Gentiles (subsequently 
 over the Christians also}. And on this account 
 was this particular feast of Purim so pre-emi- 
 nently the feast of the Jews (with the article), and 
 the article in the Cod. Sinait. in this place can- 
 not be made to speak exclusively, as Hengsten- 
 berg proposes, for the passover 2 We must no 
 doubt mark a difference between the simple ex- 
 pression, feast, and the expression: feast of the 
 Jews. 
 
 Ver. 2. Now there is at Jerusalem.—The 
 ἔστι has been interpreted with reference to the 
 porches, as indicating that, at the time of the 
 composition of this passage, Jerusalem had not 
 been destroyed. On this see the Introduction. 
 Eusebius writes in his Onomast. s. v. Βηζαϑά: 
 καὶ vov δείκνυται [but he does not mention the lo- 
 eality]. Yet the ἔστε may also be attributed to 
 rhetorical vivacity. 
 
 By the sheep gate.—’Eri τῇ προβα- 
 TLKH Sc. πύλῃ. According to Nehemiah’s to- 
 pography of the restored city it was what is now 
 Stephen’s gate in the north-east quarter of the 
 city, leading out over Kidron to Gethsemane and 
 the Mount of Olives (Bab Sitty Merijam, ‘Gate 
 
 * {Who makes it the second passover of our Lord’s ministry, 
 Adv. her. ii, 22, 3 (1. 357 ed Stieren): “ΕἸ post hee iterum 
 secunda vice ascendit in diem Jestum pusche in Hierusalem, 
 quando paralyticum curavit.” But Jreneus had an interest 
 to lengthen Christ’s ministry, for two reasons which he 
 brings out in this very connection. 1. Because he believed 
 that Christ passed through all stages of human life to save 
 them all, consequently He became also “ sentor in sentoribus, 
 ut sit perfectus magister in omnibus, non solum secundum ex- 
 positionem veritatis, sed οὐ secundum xtatem, sanctificans si- 
 mulet seniores” (11. ch. 22, ᾧ 4, p. 358); 2. Because he in- 
 ferred from the question of the Jews John viii. 57, that Je- 
 sus was not yet, but nearly fifty years of age at the time (II. 
 22, 6, p. 360). This somewhat weakens this testimony, Which 
 is pressed too much by Robinson and others.—P. 8.] 
 
 + [So also Grotius, Lightfoot, Hengstenberg, Neander, and 
 Robinson.—P. §.]} 
 
 t{ [Alford also, after giving, from Liicke, a brief statement 
 of the different views on this much controverted point, ex- 
 presses his opinion that “we cannot with any probability 
 gather what feast it was.” In this case, of course, the ela- 
 borate chronological argument based upon a definite view 
 of the feast here spoken of, falls to the ground. On the chro- 
 nological bearing of the interpretation see Robinson, Gr. 
 Harmony of the Gospels, p. 190 —P. 5. 
 
 2 (Comp. on the force of the article my addition to the first 
 Trex?. Note.—P. §.] 
 
 LNT Typ, 
 xii. 39. Meyer, however, with the Vulgate, Theodore of 
 Mopsu. and Nonnus, connect προβατικῇ with κολυμβήθρᾳ 
 (reading this as dative) : “There was at the sheep pool the 
 so called Bethesda.” Eusebius and Jerome speak of a προ- 
 βατικὴ κολυμβήτρα, probatica piscina. Comp. the TEx. 
 Nores.—P. 8.] 
 
 porta gregis, mentioned Neh. iii. 1, 32; 
 
CHAP. V. 1-47. 
 
 of My Lady Mary τ᾿ also ‘Gate of the Tribes,’ or 
 ‘Porta vallis Josaphat.? Comp. Winer, Art. Je- 
 rusalem, 1. p. 548; Krafft, Die Topographie Jeru- 
 salems, Ὁ. 148; Robinson, I. p. 886; 11. 74, 136, 
 148; Von Raumer, Palist. p. 255. [If the Pool 
 of Bethesda is identical with the Fountain of the 
 Virgin (see below), the Sheep Gate cannot well 
 have been St. Stephen’s Gate, which is too far 
 off.—P. S.] 
 
 A pool, which is called in Hebrew Be- 
 thesda.—S1011 VA, house of kindness, grace, gen- 
 
 tleness, house of mercy. Tholuck: Institution of 
 charity, Charité. Five porches. — Tobler 
 (Denkblitter von Jerusalem, 1853, p. 62): So late 
 as the fifth century five porches were still shown. 
 According to his (medical) hypothesis there were 
 five arched compartments for the separation of 
 the patients. Tholuck: Colonnades, porticoes, 
 to shelter the patients from wind and rain; pro- 
 bably the'rear one having a wall. Theodore of 
 Mopsuestia imagined one central hall (probably 
 inclosing the pool), and four halls on the cir- 
 cumference of it (perhaps crosswise) ; this would 
 have been. at all events, the most convenient ar- 
 rangement for the sick. The outer portions must 
 doubtless have been protected on more than one 
 side. 
 
 As to the location of the pool, there is on the 
 outer side of the gate of Stephen a small fish- 
 pond or reservoir, and inside the gate the very 
 large, deep reservoir, to which the name of Be- 
 thesda is usually given; probably without foun- 
 dation.* It is perfectly dry, and on the bed of 
 it grow large trees, the tops of which do not 
 evenreach to the level of the street. In this 
 pool Robinson sees the remains of an old trench 
 which belonged to the fortress of Antonia. He 
 supposes, on the other hand, that the Mountain 
 of the Virgin + may have been the pool of Beth- 
 esda. Robinson says [Am, ed, of 1856, vol. 1. 
 p: 337]: 
 
 ἐς Οἱ the west side of the valley of Jehoshaphat 
 about twelve hundred feet northward from the 
 rocky point at the mouth of the Tyropceon, [or 
 the valley of the Cheesmongers] is situated the 
 fountain of the Virgin Mary; called by the natives’ 
 *Ain um ed-Deraj, Mother of Steps. In speaking 
 of Siloam ἃ have already brought into view thesin- 
 gular fact, that there is no historical notice later 
 than Josephus, which can be applied to this foun- 
 tain, before near the close of the fifteenth ceatury, 
 and have also mentioned the more modern hy- 
 pothesis, which regards it as the fountain of 
 Siloam, in distinction from the pool of that name. 
 Others have held it to be the Gihon, the Rogel, and 
 
 # | Robinson, I. 330, says that there is not the slightest evi- 
 dence that can identify the present Bethesda, or Sheep Pool, 
 or, as the natives call it, Birket Isratl, with the Bethesda of 
 the N. T. 
 Probatica shown in their day as Bethesda, but give no hint 
 as to its situation. Robinson derives the tradition from the 
 fact that St. Stephen’s gate, owing to its proximity, was er- 
 roneously held to be the ancient Sheep gate.—P. S.] 
 
 7 [So called because the Virgin Mary is said to have fre- 
 quented this fountain before her purification in order to wash 
 the linen of the infant Saviour. See Robinson, I. 337. 
 
 book of Syria and Pat. Το, p.139), the water of this fountain was 
 a grand test for women accused of adultery; the innocent 
 drank harmlessly; but the guilty no sooner tasted than they 
 died. When the Virgin Mary was accused, she submitted to 
 the ordeal, and thus established her innocence. Hence a 
 name it was long known vy—tue fountain of accused women. 
 —P. 8.] 
 
 Eusebius and Jerome indeed speak of a Piscina | 
 
 Ac- | 
 cording to another explanation, mentioned by Porter (Hand- | 
 
 181 
 
 the Dragon-well of Scripture; so that in fact ithas 
 been taken alternately for every one of the foun- 
 tains, which anciently éxisted at Jerusalem, It 
 is unquestionably an ancient work ; indeed there 
 is nothing in or around the Holy City, which 
 bears more distinctly the traces of high anti- 
 quity. Ihave already alluded to the reasons 
 which make it not improbable, that this was the 
 ‘King’s Pool’ of Nehemiah, and the ‘ Pool of 
 Solomon’ mentioned by Josephus, near which 
 the wall of the city passed, as it ran northwards 
 from Siloam along the Valley of Jehoshaphat to 
 the eastern side of the temple.”’ This spring is 
 connected with the well of Siloam by a passage 
 [of about 2 feet wide, 1750 feet long, and cut 
 through the solid rock], through which Robin- 
 son and his companions [for the first time] la- 
 boriously passed.* ‘*The water in both these 
 fountains, he relates [I. p 340], is the same; 
 notwithstanding travellers have pronounced that 
 of Siloam to be bad, and that of the upper fountain 
 to be good. We drank of it often in both places. 
 It has a peculiar taste, sweetish and very shghtly 
 brackish, but not at all disagreeable. Later in 
 the season, when the water islow, it is said to 
 become more brackish and unpleasant. Itis the 
 common water used by the people of Kefr Sel- 
 wan. We did not learn that it is regarded as 
 medicinal, or particularly good for the eyes, as 
 is reported by travellers; though it is not im- 
 probable that such a popular belief may exist.” 
 At the upper fountain (the Fountain of the Vir- 
 gin) Robinson observed a sudden bubbling up of 
 the water from under the lower step. ‘In less 
 than five minutes it had risen to the basin nearly 
 or quite a foot; and we could hear it gurgling 
 off through the interior passage. In ten minutes 
 more it had ceased to flow, and the water in the 
 basin was again reduced to its former level. . . . 
 Meanwhile a woman of Kefr Selwan came to 
 wash at the fountain. She was accustomed to 
 frequent the place every day; and from her we 
 learned, that the flowing of the water occurs at 
 irregular intervals; sometimes two or three 
 times a day, and sometimes in snmmer once in 
 two or three days. She said, she had seen the 
 fountain dry, and men and flocks, dependent 
 upon it, gathered around and suffering from 
 thirst; when all at once the water would begin 
 to boil up from under the steps, and (as she 
 said) from the bottom in the interior part, and 
 flow off in a copious stream.” [1. p. 842]. 
 
 [For these reasons Dr. Robinson merely sug- 
 gests, without cxpressing a definite conviction 
 himself (i. p. 843), that this Fountain of the Vir- 
 gin may have been Bethesda, the same with the 
 ‘¢T<ing’s Pool” of Nehemiah and the ‘*Solomon’s 
 Pool” of Josephus. T. Tobler, during frequent 
 visits to the Fountain of the Virgin in the win- 
 ter of 1845, early in the morning and late in the 
 evening, confirms the observations of Robinson 
 as to its intermittent character which bring it 
 into striking resemblance with the Pool of Beth- 
 esda. Neander (Leven Jesu, p. 282), and Tho- 
 luck (im loc.) are inclined to Robinson’s view. 
 
 * (Since that time Lieutenant Charles Warren, of the Pa- 
 lestine Exploration Society, in Dec. 1867, likewise made his 
 way with great difficulty through that winding rock-cut 
 passage, entering from the Siloam end. His measurements 
 differ 42 ft. from those of Dr. Robinson, but, considering the 
 length of the Virgin’s Fount, they nearly agree.—P. 8.] 
 
182 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Tholuck, who frequently visited the springs of 
 Kissingen in Bavaria, speaks of a gaseous spring 
 of this kind in Kissingen, which after a rushing 
 sound about the same time every day commences 
 to bubble and is most efficacious at the very time 
 the gas is making its escape. Comp. also an ar- 
 ticle on the miracle of Bethesda by Macdonald, 
 in the Andover Bibliotheca Sacra, for Jan. 1870, 
 pp. 108 ff. According to Wolcot and Tobler, the 
 water of the Fountain of the Virgin and the Pool 
 of Siloam, as well as that of the many fountains 
 of the Mosque of Omar, proceeds from a living 
 spring beneath the altar of the temple.* This 
 spring was, as Dean Stanley says, (Stnai gnd 
 Palestine, new ed., Lond. 1866, p. 181), ‘the trea- 
 sure of Jerusalem,’ its support through its nu- 
 merous sieges—thé ‘fons perennis aque’ of Ta- 
 citus (Tac. Hist. v. 12)—the source of Milton's 
 
 ‘Brook that flowed 
 Hard by the oracle of God.’ 
 
 But more than this, it was the image which en- 
 tered into the very heart of the prophetical idea 
 of Jerusalem. ‘There is a river (a perennial 
 river), the streams whereof shall make glad the 
 city of God, the holy place of the tabernacle of the 
 Most High’ (Ps. xlvi.4). ‘All my fresh springs 
 shall be inthee’ (Ps, Ixxxvil. 7). ‘Draw water 
 out of the wells of salvation’ (Isa. xii. 3). In 
 Ezekiel's vision (Ezek. xlvii. 1-5) the thought is 
 expanded into a vast cataract flowing out through 
 the Temple-rock eastward and westwardinto the 
 ravines of Hinnom and Kedron, till they swell 
 into a mighty river, fertilizing the desert of the 
 Dead Sea. And with still greater distinctness 
 the thought appears again, and for the last time, 
 in the discourse, when in the courts of the Tem- 
 ple, ‘in the last day, that great day of the 
 feast (of Tabernacles), Jesus stood and cried, 
 saying, If any man thirst, let him come unto Me, 
 ... out of his belly shall flow rivers of living 
 water’ (John vii. 87, 38).”—P. Sl 
 
 Other hypotheses see in Meyer [who, how- 
 ever, thinks that the exact situation of Bethesda, 
 cannot be fixed with certainty; see p. 219]. What 
 leaves the theory of Robinson in need of further 
 investigation is the assumption that here, con- 
 trary to the usual order, the bathing pool or fish 
 pool must have been placed above, and the 
 spring below on the same fountain stream or 
 flume. This difficulty may be obviated by dis- 
 tinguishing between the point of the spring it- 
 self and a bathing pool situated somewhat aside. 
 But the distance of the Fountain of the Virgin 
 from the Sheep Gate invalidates Robinsou’s 
 theory. {Or rather it may invalidate the iden- 
 tity of the Sheep Gate with St. Stephen’s Gate, 
 which is of more modern origin.;—P. 8. ] 
 
 * [ΤῊ 6 recent excavations of the Palestine Exploration $i 
 ciety have uot yet established such a connection. but make 
 it very probable. In Oct. 1867 they discovered a sloping 
 rock-cut passage above the Fountain of the Virgin leading N. 
 K. by B.S ft. wide and from 10 to 12 ft. deep See the ac- 
 count of Lieut. Warren at a meeting of the Society held at 
 London, June 11, 1868. in the Reports of the Society, and the 
 maps poablished with them.—P. 8. | 
 
 +| Porter, Handbook of Syria and Palestine, T.p.149, like- 
 wise donbts Robinson’s theory, and supposes that the Foun- 
 tain of the Virgin is identical with the Aing’s Pool men- 
 tioned by Nehemiah ii. 14, 15, and called by Josephus Solo- 
 mon’s Reservoir, situated between the Fountain of Siloam 
 and the Southern side of the Temple. Rabinson suggests the 
 identity of the Fountain of the Virgin with the King’s Pool 
 
 It is more probable that, according to Kraffé 
 ( Topographie Jerus. Ὁ. 176), the now dry Stru- 
 thion poolin the church of St. Anna was the 
 pool of Bethesda. ‘To attribute the healing 
 virtue of the water, which, according to Euse- 
 bius, was of a red tinge, and was perhaps im- 
 pregnated with mineral substance, to the sacri- 
 ficial blood from the temple, and to derive the 
 name from NIWN,* efusio (Calvin, Arret., and 
 others, after Eusebius), is unfounded, and con- 
 trary to ver. 7. The usual interpretation of the 
 name is found even in the Peshito.” (Meyer). 
 ‘*Strnthion is an alkali. This alkali, together 
 with particles of iron, mixed with the water, 
 may have given it its red color and medicinal ef- 
 fect.” (Krafft). 
 
 Ver. ὃ, Blind, lame, withered.— Three 
 kinds of sick folks [τῶν aoGevodvtwv| are speci> 
 fied: The blind first; comp. ch. ix.; the dame, 
 those disabled in their limbs; the withered, 
 those who were fallen away, emaciated, con- 
 sumptive, (comp. Matth. xii. 10; Luke vi. 6, 8). 
 | Also paralyties, as this man was, to judge from 
 his lameness and the κράββατος pa, alylicorum, 
 Mark 11. 4; Acts ix. 33.—P. S. 
 
 Waiting for the moving of the water.— 
 See the textual note above. On this passage to- 
 gether with the next verse, criticism has four 
 theories: 
 
 1. Allis spurious; a later interpolation of the 
 popular belief for the explanation of ver. 7. 
 This is favored by (a) the omission of the whole 
 locus in B. C.,* 157, 314, and in the Coptic and 
 Sahidie V.;+ (b) the many variations in the se- 
 veral expressions, see Tischendorf; (6) the many 
 ἅπαξ λεγόμενα, as κίνησις, Tapayy, etc.; (d) the 
 stamp of popular tradition upon the statement; 
 (6) “Ifthe passage were genuine, it would not 
 have been omitted.’ Liicke, Olshausen, Tisch- 
 endorf, Meyer. [Tregelles, Alford, Westcott and 
 Hort.—P. 8.] 
 
 2. The whole doubtful passage is genuine. (a) 
 In favor of the close of ver. 9, Cod. D., ete. ; in fa- 
 vor ver. 4, Cod. A., ete. Tertullian,t the Peshito. 
 
 (1. p. 343). Grove (Art. Bethesda in Smith's Bible Dictionary), 
 urges against Robinson’s view the confined size of the Foun- 
 tain of the Virgin, and the difficulty of finding room for the 
 five porches. But there might have been some artificially 
 constructed basin in connection with this spring which has 
 perished. Grove defends the traditional view of the identity 
 of Bethesda with the large reservoir called the Birket Jsraél, 
 within the walls of the city, close by the St. Stephen’s gate, 
 and under the North East wall of the Haram area, But there 
 is not the slightest indication that this dry fosse, full of 
 weeds and rubbish, ever could have been an intermittent 
 spring. So far the greater probability is in favor of Robin- 
 son’s conjecture. It is to be hoped that the labors of the Ex- 
 si ae Society will before long settle this disputed point. 
 —P.5. 
 
 * [Meyer (p. 220) writes NWN. The word does not occur 
 
 Aah 
 
 in the 0. T., but Ws does, Num. xxi. 15, “at the effusion 
 
 of the brooks.”—P. 8.] 
 + [Τὸ these must be added the testimony of Cod. Sinaiticus, 
 which reads thus: 
 (ver. 3) τωνασθενουντων 
 τυφλων 
 χωλων 
 ξηρων 
 (ver. 5) ηνδετισανθρωπος. 
 The chasm here does not indicate an omission, but probably 
 the co-ordination of τυφλῶν, χωλῶν and ξηρῶν, as specifica. 
 tions of the various classes of disease implied in the general 
 term τῶν ἀσθενούντων.---Ρ. 5. 
 + | De baptismo, ch. 5, ed. Ehler, vol 1., p. 615: “Pisetnam 
 Bethsaidam angelus interveniens commovebat: observabant 
 qui valetudinem querebantur. Nam si quis prevenerat de- 
 
CHAP. 
 
 Vv. 1-47. 188 
 
 (0) The insertion could not well be accounted 
 for, Baumgarteu-Crusius, Briickner,* Lachmann, 
 [Reuss, Lange, Hengstenberg]. 
 
 3. The close of ver. 8, ἐκδεχ. --τεκίνησιν, is ge- 
 nuine, ver. 4, a later addition. This is favored 
 by (a) the omission in D., where the close of ver. 
 8 remains; (b) the consideration that without 
 this passage ver. 7 would be unintelligible. 
 Ewald, Tholuck, [Godet]. 
 
 4. The close of ver. 3 is spurious, ver. 4 is ge- 
 nuine; being more strongly supported by A. C.* 
 So Hofmann. 
 
 It is of great weight, (1) that Tertullian 
 stands so early a witness for the whole text. He 
 oucht not to be estimated here according to his 
 realistic view elsewhere, but as reporting a do- 
 cument which was sacred to him. + (2) that ver. 
 7 would be in fact unintelligible without ver. 4. 
 (3) that ver. 4 is more strongly attested than 
 the close of ver. 3, particularly by Codex A. 
 (4) that the close of ver. 3 might have been car- 
 ried away with ver. 4, when the latter was omit- 
 ted. (5) that the silence of Origen leaves us to 
 suppose that the Alexandrian school found the 
 passage offensive for its realism. 
 
 On the other hand ver. 4 cannot be sustained 
 (a) by Hofmann’s doctrine of angels, which 
 makes angels the agents in all second causes, or 
 natural phenomena; (b) by Tholuck’s observa- 
 tion that John himself would no doubt have ex- 
 plained that natural phenomenon, as the Chris- 
 tian and the general religious popular opinion 
 explained it in the second century, especially 
 after what the Apocalypse says of, the angel of 
 the waters and of fire (ch. xvi. 5; xiv. 18). The 
 Revelation, like the book of Daniel, is a symbo- 
 lical book. 
 
 The matter is no doubt to be thus explained: 
 According to the Jewish popular conception 
 there was a personal angel who produced the 
 moving of the water. John found the concep- 
 tion and admitted it in his narrative, translating 
 in his own mind the personal angel into a sym- 
 bolical angel, or a distinct divine operation, 7. e., 
 in reference to such facts for in a higher sphere 
 he well knew the personal angels. He could 
 leave the reader to adjust the passage according 
 ΟΠ. i. 61. 
 
 Ver. 4. Troubled the water.—<According to 
 Wolcott an Arabian substituted for the angel in 
 the fountain of the Virgin **the convolutions of 
 a dragon at the bottom.” Tholuck, p. 161. [The 
 common legend is that a great dragon lies within 
 the intermittent Fountain of the Virgin; when 
 
 serendere illuc, quert post lavacrum desinebat.” But Tertullian 
 does not give this as a quotation from John. He may have 
 found itas a gluss on the margin of a copy of the Text. 
 —P.S. 
 
 be ἽΝ μον, but in the last edition of De Wette, Briickner 
 rejects the whole passage.—P. S.] 
 
 + [But comp. the preceding footnote, p. 182 f.—P. 8.] 
 
 { [Ilengstenberg. {. 293 ff. defends ver. 4, as being in en- 
 tire harmony with the Scripture idea of the living God, who 
 clothes the lilies, who feeds the birds, who rides in the storm. 
 and uses winds and flames as messengers (Ps. civ. 4; Ilebr. 
 i. 7). Ile refers especially also to the angel of the waters, 
 Apoc. Xvi. 5, asaparallel to the angel moving the water of 
 Bethesda. Bengel says: Cirea balnea frequens θεῖον, aliquid 
 divine opis est. Very true, but the Divine power and good- 
 ness in the healing waters makes itself felt not supernatu- 
 rally by angels, but t rough the laws and agencies of nature, 
 and not exceptionally, but uniformly. I prefer, with Tisch- 
 endorf, Meyer and tue best English critics, to omit the whole 
 passage.—P. 8. | 
 
 he is awake, he stops the water; but when he 
 sleeps, it flows. See Robinson, I. p. 842; Por- 
 ter. L., 140.—P. 5.1 
 
 Pirst after the troubling.—The popular re- 
 ligious idea of the periodical moments of heal- 
 ing efficacy in the spring. 
 Ver. 5. Thirty-eight years [τριάκοντα 
 καὶ ὀκτὼ ETH ἔχων ἐν τῇ ἀσϑενείᾳ αὖ- 
 70v].—It is a question whether ἔχων is to be 
 referred to the thirty-eight years, or to ἐν τῇ ἀσϑ. 
 [that is, whether the exact expression is, he had 
 so many years in his infirmity, ἔχων τριάκοντα 
 κ. 0. €., or had his infirmity for so many years 
 Ξ-- ἀσϑενῶς ἔχων]. The usage of John is in favor 
 of the former (ver. 6; ch. vill. 57; xi. 17; comp. 
 Liicke, 11. p. 25). He had lived thirty-eight 
 years in his impotency. [He had been sick 
 thirty-eight years—not at Bethesda all that 
 time. The long disease makes the cure appear 
 all the greater. Hengstenberg allegorizes here 
 again, and discovers in the sick man of Bethesda 
 a symbol of the Jewish nation, and in the thirty - 
 eight years of his sickness a symbol of the thirty- 
 
 | eight years which Israel spent under the bane 
 
 in the wilderness (I. 300f.). So also Wordsworth 
 in loc.—P. 8S. ] 
 
 Ver. 6. And knew.—Tvoic; when He per- 
 ceived. We cannot venture to assert, with 
 Meyer, that this does not intend supernatural 
 knowledge. A natural medium there might 
 have been; the insight into the whole situation 
 partook of the supernatural. The indefinite zo- 
 λὺν χρόνον also indicates this. [So also Heng- 
 stenberg, Godet and Alford.—P. 5.1 
 
 Desirest thou to be made whole ?-Meyer: 
 ‘¢The question is asked to excite the attention 
 and expectation of the suffering man. Paulus 
 falsely: The man had been a malicious beggar, 
 who represented himself as sick; wherefore 
 Jesus asked him with reproving emphasis, De- 
 sirest thou to be made whole? Art thou in ear- 
 nest? Similarly Ammon; whereas Lange takes 
 him only for a man of faint will, whose slumber- 
 ing energy of will Christ here aroused again (?); 
 of which the text gives as little sign, as that the 
 question was intended for the whole people of 
 whom this invalid was a type (Luthardt).” But 
 the following points are clearly implied in the 
 narrative, as Meyer himself must admit: (1) that 
 in this miracle of healing alone an unasked offer 
 occurs, though in ch. ix. there is an unasked heal- 
 ing (yet every honest beggar virtually asks the 
 greatest possible alms); (2) that, besides, the 
 man always allows himself to be anticipated by 
 all others, though he is still able feebly to walk; 
 (8) that he complains in a feeble manner with- 
 out point; (4) that he lets his benefactor slip 
 
 away, without learning his name, or even eagerly 
 asking it, and then, against the Jews, appeals 
 only to the command of Jesus; (5) that he re- 
 ceives from Jesus in the temple a warning, 
 which implied a fickle character; (6) that imme- 
 diately after his recognition of Jesus he goes to 
 the Jews and gives the name of his miraculous 
 healer, though he must have observed their evil 
 designs. All this is in the text. Yet malevo- 
 lence properly so called cannot be asserted. His 
 continuance at the pool of Bethesda leads us to 
 
 recognize in his indolence a spark of spiritual 
 patience; in his helpless and forlorn condition 
 
184 
 
 he appears avery peculiar object of sympathy; 
 his visiting the temple seems to bespeak a sense 
 of gratitude; even in his giving of the name of 
 Jesus a mistaken obedience may have had a 
 share; but exegesis cannot make him a valiant 
 confessor. [The question of Jesus, addressed to 
 the cripple’s desire for health, was a proof of 
 sympathy with his sufferings, and kindled a spark 
 of hope when on the brink of despair, and thus 
 naturally prepared the way for his cure.—P. 8. ] 
 
 Ver. 7. Another goeth down before me. 
 —Meyer: ‘The brief motion must be conceived 
 as limited to a particular point of the pool, so that 
 only one at a time can receive the benefit.” But 
 there is nothing of this in the text; and motion 
 in a pool cannot possibly be confined to a parti- 
 cular point. Rather might the stairs have been 
 constructed on the presumption that only one 
 bather would receive healing. In ver. 4 Meyer, 
 without warrant, sees the apocryphal expression 
 of a superstitious popular opinion. [Alford: 
 «The man’s answer implies the popular belief, 
 which the spurious but useful insertion in vers. 
 3, 4 expresses.” —P. 8. ] 
 
 Ver. ὃ. Rise, take up thy bed,* and walk. 
 —Three words of power in one wonderful work, 
 or even three thunder strokes of the might of the 
 divine healing will, which awaken at once the 
 faint will and the worn-out energy of the de- 
 ceased man. The words of healing addressed to 
 the paralytic in Matth. ix., are similar indeed, 
 in Mark (ch. ii.) the very same, yet they have 
 here a different import; they are intended to 
 give threefold vividness to the outward visibility 
 of the power of Jesus in proof of His invisible 
 work of grace on the heart of the sufferer. The 
 eriticism of Straussand Weisse, which can make 
 of this story a legendary exaggeration of the heal- 
 ing of that paralytic, shows more than mere in- 
 difference to place, time, and circumstances, and 
 all connected with them; it confounds a true he- 
 roic faith with the most weak-minded inclina- 
 tion to faith, and a man who causes his friends 
 to break through the roof with a man, who can 
 find no one even to put him into the water. Cri- 
 tical opinions of this sort themselves lie like 
 blind, lame, and withered about the pool of Be- 
 thesda. [Against Baur and Hilgenfeld see 
 Meyer, p. 221 f. ] 
 
 Ver. 9. And on that day was the Sab- 
 bath.—A twofold scruple might arise, one 
 against the healing, another against the carry- 
 ing. In reference to the healing, the principle 
 universally prevailed: ‘*All danger or preser- 
 vation of life removes the Sabbath restrictions” 
 (Omne dubium vite pellit Sabbatum); though this 
 principle was so encumbered with casuistie dis- 
 tinctions and exceptions that in most cases it 
 was not possible for the laity duly to distinguish 
 the lawful and the unlawful, the forbidden and 
 the allowed (Liicke, ii., p. 29). So too the carry- 
 
 ing of articles on the Sabbath is, according to 
 
 the Talmud, not indeed absolutely forbidden, 
 but was at most allowed only under many re- 
 strictions; for one thing it could not be done on 
 the open street (see Tholuck). 
 
 Ver. 10. The Jews.—[Not the people, but | 
 
 *{Kpa88aros, Lat. grabbatus, used only by late writers, is 
 a small couch, a mat or rug, or a cloak, which might easily 
 we carried about.—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 . J eS ES ΚΧΚΧὨΟὕ5-0ῦϑΘϑῸϑ«2..ἌὄἃὨὁὑ(Ὀὄδδ110.0.Ὀὕὕ.ὕὉ΄τόρρορ τὺ Ὡς τ ΘΦΦΘΘ Θ  ᾺΝ 
 
 those in authority who misrepresented the people 
 in their rejection of Christ]. In such cases the 
 matter goes quickly through fanatics, informers, 
 and subordinates to the chiefs. Here the hier- 
 archical chiefs already seem to speak ; accord- 
 ing to Meyer and Tholuck, the Sanhedrists. Yet 
 | it is possible that the matter only gradually 
 | reached them. At firstthey attack only the man 
 himself for his carrying, which was the most 
 palpable. 
 
 Ver. 11. He that made me whole.—Be- 
 yond the word ἐκεῖνος. no trace again of indivi- 
 dual energy appears in the answer, nothing but 
 historical statement. Unquestionably the words 
 seem to say: One who made me whole, a won- 
 der-worker, must certainly have had the right to 
 heal me. Hence Meyer: They savor of defi- 
 ance; Tholuck: The man puts the authority of 
 the Wonder-worker as in ch. ix. 80 against theirs. 
 | But the character of the blind man in ch. ix. is at 
 least an entirely different onefromthis. That man 
 makes bold to draw inferences, this one does not, 
 and the sentence before us, according to the con- 
 neciion, may be taken as well for an excusing 
 of himself by the strange injunction of the strange 
 man, as for anything else. At all events this 
 man seems not to make head against the Jews. 
 It must be remembered, too, that he could not 
 ctherwise designate Jesus, since he did not know 
 His name. 
 
 Ver. 12. Who is the man that ?—Not only 
 is the contemptuous expression the Man* charac- 
 teristic, but also the fact that they seem entirely 
 {o ignore the miraculous healing itself. [They 
 do not ask: ‘Who is he that healed thee?’ but 
 they carefully bring out the unfavorable side of 
 What had taken place, as malicious persons al- 
 ways do.—Alford. | 
 
 Ver. 13 f. And he that was healed knew 
 not.—Bengel's apology: ‘*Grabbato ferendo inten- 
 tus et juduica interpellatione districtus,”’ says less 
 than the rest of the verse itself, for Jesus had 
 withdrawn himself.+ Meyer incorrectly: He 
 withdrew ‘when this collision with the Jews 
 arose.” This would be at least a very equivocal 
 course, to forsake one who was attacked on His 
 account; this Jesus never did. He turned aside 
 because a multitude was there, whose demon- 
 strations He wished to avoid; perhaps the treat- 
 ment of this invalid also required it. 
 
 Ver. 14. Jesus findeth him in the tem- 
 ple.—Chrysostom, Tholuck, Meyer: The healing 
 made a religious impression upon him. Yet the 
 evangelist seems intentionally to imply that this 
 meeting did not immediately follow; he writes 
 μετὰ ταῦτα, Not μετὰ τοῦτοι ἡ And the address of 
 Christ to him does not indicate a man thoroughly 
 possessed with gratitude. Sin no more, lest, 
 ete.—An unusually earnest injunction upon one 
 whom He had healed, notwithstanding He finds 
 him in the temple. Hence, too, it cannot be sup- 
 posed that no more is intended here than merely 
 
 * {Meyer quotes Ast, Lex. Plat. 1., p. 178 for this contemp- 
 tuous use of ὁ av@pwzros.—P. 8.} 
 
 + [e€evevoer, not from ἐκνέω, enatavit, emersit, “ He emerged 
 from the waves of the crowd and reappeared in the quiet 
 | harbor of the Temple,’ as Wordsworth fancifully explains, 
 but from ἐκνεύω, turned aside; He spoke the healing words 
 and passed on unobserved —P. 8.| 
 
 {| But the distinction between μετὰ tadra and μετὰ τοῦτο 
 is made doubtful by this very passage avd the uniform use ef 
 ' μετὰ ταῦτα in the Apocalypse. Comp. note on yer. 1.—P. 8.] 
 
 —— >" 
 
CHAP. 
 
 the general connection of sin with evil (Iren. 
 Adv. her., V. 15; Bucer, Calov, Neander). This 
 iuterpretation on the contrary, is no doubt a false 
 application of Jobn ix. 8. Here a special con- 
 nection between a particular kind of sin and the 
 particular disease must have existed, according 
 to Chrysostom, Bullinger, Meyer, and others. 
 Neither the special sin nor the special disease is 
 known; which magnifies the penetrating know- 
 ledge of the Lord.* Buta sin which produced 
 disease thirty-eight years before, may be desig- 
 nated in general even in an old man as a sin of 
 youth. nest something worse befall thee. 
 —Bengel: * Gravius quidlum quam infirmilas 33 
 annorun.” [Vrench: The yeipov te “gives us 
 an awful glimpse of the severity of God’s judg- 
 ments.” Comp Matt. xii. 45.] 
 
 Ver. 15. The man departed. —Strictly: 
 Then departed the man; ὁ ἄνθρωπος. Chrysostom 
 concludes that it was not ingratitude which 
 moved him to this; that he had spoken before 
 the Jews not of carrying his bed, but of that 
 which they cared least to hear: that Jesus had 
 healed him. This apology falls, when we con- 
 sider his former declaration. There he de- 
 scribed the unknown man by the words, He that 
 made me whole. For this reason he now says 
 in giving his information: He that made me 
 whole is Jesus. Meyer explains: the motive is 
 neither malice (Schleiermacher, Lange [incor- 
 rect citation; Comp. Leben Jesu, LL. Ὁ. 769], Paulus, 
 etc.), nor gratitude wishing to get Jesus acknow- 
 ledged among the Jews (Cyril, Chrysostom), nor 
 obedience to the rulers (Bengel, Liicke, De 
 Wette, Luthardt), but his authority (Jesus) is to 
 him forthwith higher than that of the Sanhedrists, 
 and he braves them with it. (Thus this man 
 would be a hero, while Nicodemus is supposed 
 tobe hampered.) According to Tholuck the man 
 is somewaat stupid and without suspicion of the 
 rulers. Probably he added to weakness of 
 heart and ignorance a fear of the Jews, in which 
 he sought to shield himself from their reproach 
 without perceiving that he might be prejudicing. 
 It is worthy of notice, that they probably let his 
 case drop, while the blind man in chap. ix. they 
 in the end excommunicate; that here in fact 
 they even base upon the statement of this man a 
 process against Jesus. 
 
 Ver. 16. For this cause the Jews perse- 
 cuted Jesus.—What follows evidently refers to 
 a trial (Lampe, Rosenmiiller, Kuinoel; against 
 Meyer [and Alford]; comp. Luke xxi. 12, δεώκειν 
 used of judicial process), though the terms are 
 so chosen as at the same time to express the con- 
 tinuance of the persecutions after the failure of 
 the process. Probably Jesus was arraigned be- 
 fore the little Sanhedrin. Winer: ‘*There were 
 smaller colleges of this name (Sanhedrin, the 
 littie Sanhedrin), consisting of twenty-three 
 counsellors (according to Sanhedrin, 1, 6) in every 
 Palestinean city which numbered more than one 
 hundred and twenty inhabitants; in Jerusalem 
 even two (Sunhedr. 11, 2).” But of these, as 
 also of the courts of three, to which the cog- 
 nizance and punishment of lighter offences per- 
 tained, Josephus knows nothing; whereas he 
 
 Vv. 1-47. 
 
 185 
 
 mentions a σαν of seven (Andéiz. iv. 8, 14) in 
 the provincial cities, which always had among 
 its members two from the tribe of Levi (Mutt. 
 v. 21; x. 17). The variations in the form of 
 the little Sanhedrin amount, however, to nothing; 
 enough that it existed. 
 
 Because he did* these things; ravra.— 
 They craftily combine the two charges: (1) the 
 healing of the invalid on the Sabbath, and (2) 
 the commanding him to carry his bed, in the 
 single indictment for breaking the Sabbath in 
 various ways: thus covering the main fact that 
 He had wrought a miracle. Concerning the re- 
 striction of healing by the Sabbath regulations 
 of the Pharisees, see above on ver. 9. 
 
 [On the Sabbath, ἐν oa3 a7 w.—This was 
 the cause of offence and brings out, in connec- 
 tion with ver. 17, the difference between the 
 then prevailing Jewish and the Christian idea 
 of Sabbath observance. The former is negative 
 and slavish, the latter positive and free. The 
 Pharisees scrupulously adhered to the letter of 
 the fourth commandment as far as it forbid any 
 (common) work, and hedged it around with all 
 sorts of hair-splitting distinctions and rabbinical 
 restrictions, but they violated its spirit which 
 demands the positive sanctification of the Sabbath 
 by doing good. The rest of the Sabbath is not 
 the rest of idleness or mere cessation from labor, 
 else God Himself who is always at work (ver. 
 17), would be a Sabbath-breaker as well as 
 Christ. It is rather rest in God, a rest from 
 ordinary work in order ta a higher and holier ac- 
 tivity forthe glory of Godandthe good of man. We 
 inust cease from our earthly work, that God may 
 do His heavenly work in and through us. The 
 Sabbath law, like the whole law, is truly ful- 
 filled by love to God and love to man. Christ 
 refutes the false conception of Sabbath rest, asa 
 mere cessation from labor, in various ways, now 
 by the example of David eating the show-bread, 
 now by the example of the priests working in the 
 temple, now by the readiness of the Jews to de- 
 liver an ox out of a pit on the Sabbath. Here 
 He takes higher ground and claims equality with 
 the Father who never ceases doing good. God’s 
 rest after creation was not a rest of sleep or in- 
 action, but a rest of joy in the completion of His 
 work and of benediction of His creatures. ‘God 
 blessed the seventh day and sanetified it.” (Gen. 
 ii. 3). His strictly creative activity ceased with 
 the Hexaémeron, but his world-preserving and 
 governing, as well as His redeeming activity con- 
 tinues without interruption, and this is properly 
 His Sabbath, combining the highest action with 
 the deepest repose. Inthe case of man while on 
 earth abstinence from the distracting multipli- 
 city of secular labor and toil is only the neces- 
 sary condition for attending to his spiritual in- 
 terests. Acts of worship and acts of charity are 
 proper works for the Christian Sabbath, and are 
 refreshing rest to body and soul, carrying in 
 themselves their own exceeding great reward. 
 The eternal Sabbath of God’s people will be un- 
 broken rest in worship and love, as Augustine 
 says, at the close of his Civitas Dei: ‘There we 
 shall rest and see, see and love, love and praise.”’ 
 
 *(This is as striking an instance of the penetrating look 
 ofour Lord into the inner recesses of man’s heart, as His 
 knowledge of the history of the Samaritan woman.—P. §.] 
 
 * (Not had done (KE. V.). The imperfect ἐποίει seems to im- 
 ply the malignant charge of repeated or habitual Sabbath: 
 breaking. Comp. Godet tm loc.—P. S.] 
 
186 THE GOSPEL ACCORDING TO JOHN. 
 
 Christ never violated the fourth or any other com- 
 mandment of God, in its true divine meaning and 
 intent, but fulfilled it by doctrine and example 
 (Matt. v. 17). He emancipated us from the 
 slavery of the negative, superstitious and hypo- 
 critical sabbatarianism of the Pharisees, and set 
 us an example of the true positive observance of 
 the Sabbath by doing good; the Sabbath being 
 made for man (Mark ii. 27), ὁ. e., for his temporal 
 and eternal benefit. This was its purpose when 
 God instituted it, together with the marriage re- 
 lation, in the state of man’s innocence, and this 
 Christ has restored, as He restored the marriage 
 relation to its original purity. ‘The commenta- 
 tors pass too slightly over this point, and some 
 of them misconstrue Christ’s and Paul’s opposi- 
 tion tothe Jewish sabbatarianism of thatageinto 
 a violation or abrogation of the fourth command- 
 ment.* Trench, in his work on Miracles, p. 206 
 (Am, ed.), has some good remarks on ver. 16, 
 which 1 shall transfer here: 
 
 ἐς The Jews, not here the multitude, but some 
 among the spiritual heads of the nation, whom 
 itis very noticeable that St. John continually 
 characterizes by this name, (i. 19; vii. 1; ix. 
 22; xviii. 12, 14;) find fault with the man for 
 carrying his bed in obedience to Christ’s com- 
 mand, their reason being because ‘ the same day’ 
 on which the miracle was accomplished ‘was the 
 Subbaith; and the carrying of any burden was 
 one of the expressly prohibited works of that. 
 day. Here, indeed, they had apparently an Old 
 Testament ground to go upon, and an interpre- 
 tation of the Mosaie law from the lips of a pro- 
 phet, to justify their interference, and the of- 
 fence which they took. But the man’s bearing 
 of his bed was not a work by itself; it was mere- 
 ly the corollary, or indeed the concluding act of 
 his healing, that by which he should make proof 
 himself, and give testimony to others of its 
 reality. It was lawful to heal on the Sabbath 
 day; it was lawful then to do that which was 
 iminediately involved in and directly followed 
 on the healing. And here lay ultimately the 
 true controversy between Christ and His adver- 
 saries, namely, whether it was most lawful to do 
 good on that day, or to leave it undone (Luke 
 vi. 9). Starting from the unlawfulness of leav- 
 ing good undone, He asserted that He was its 
 true keeper, keeping it as God kept it, with the 
 highest beneficent activity, which in His Father’s 
 ease, as in [lis own, was identical with deepest 
 rest,—and not, as they accused Him of being, its 
 breaker. It was because He Himself had ‘done 
 those things’ (see ver. 16), that the Jews perse- 
 cuted Him, and not for bidding the man to bear 
 his bed, which was a mere accident and conse- 
 quence inyolved in what He himself bad wrought.” 
 —P.3s.] 
 
 Ver. 17. My FPather worketh until now 
 [ως ἄρτι, *urde w ereatione sine tntervallo sab- 
 
 #(So also Reuss, against whom Codet, II., p. 26, justly re- 
 
 Jewish Messiah, forbid that Ile should ever, during His 
 earthly lite, have violiuted any of the Divine commandments, 
 in their proper sense, Which it was His sacred duty strictly 
 to fulfil. να ας the great oriental scholar, is perfectly cor- 
 rect in saying (on Jolin, p. 205), that Christin ver. 17, mortal- 
 ly hit the Sabbath laws as they were then understood and car- 
 ried out, but not the true sense of the primitive Sabbath and 
 the fourth commandment, which forbid not higher work, but 
 only the ordinary work of week days.— P. 8.| 
 
 bati,” Bengel], and I work also.—A difficult 
 answer. It undoubtedly asserts (1) Christ’s 
 exaltation above the Sabbath law, like Mark ii. 
 28; (2) the conformity of His working to the law 
 of the Sabbath, in other words His fulfilling of 
 the Sabbath law, Matt. xii. 12; (8) the relation 
 of the working of God to His own working as its 
 pattern, ver. 20; (4) Mis working out from God 
 and with God, which makes their charge a charge 
 against God Himself, ver. 19. The last idea has 
 special emphasis. According to Strauss the sen- 
 tence is Alexandrian. [Philo of Alexandria, in 
 his Treatise on the Allegories of the Sacred Laws, 
 chap. vii. says with regard to the institution of 
 the Sabbath after creation: ‘‘God never ceases 
 to work (ποιῶν ὁ ϑεὸς οὐδέποτε παύεται), but when 
 He appears to do so, He is only beginning the 
 creation of something else; as being not only 
 the Creator, but also the Father of everything 
 which exists.”—P. 5.7 But Alexandrianism ex- 
 plained only the law of the Sabbath by the eter- 
 nal working of God. There is a distinction be- 
 tween the creative work of God at the beginning 
 which originates the world, and looks lke hu- 
 man effort, and His subsequent festive working 
 in the created world. This way of God, work- 
 ing on the Sabbath the works of the Spirit, 
 works of relief and love, in incessant divine 
 agility, as it manifests itself in the objective 
 world, must manifest itself also in the Son. Ac- 
 cording to Tholuck, modern expositors (Grotius, 
 Liicke) stop with the idea that human activity 
 is allowed on the Sabbath. We substitute: 
 Divine activity. 
 
 According to Luthardt the words are uttered 
 with reference to the future Savbath: Fist the 
 working of the Father, then that of the Son, 
 then that of the Holy Spirit. A correct idea, 
 but not here in place, for according to our text 
 the Father and the Son work simultaneously 
 and together. Meyer: ‘*The subject is not the 
 preserving and governing of the world in gene- 
 ral, but the continued activity of God for the 
 salvation of mankind in spite of His Sabbath 
 resting afier the creation” (Gen. 11. 1-3). But 
 this is in fact the work of preserving and goy- 
 erning, providentia. Olshausenand De Wette ex- 
 plain: the working of God is rest and activity 
 together, and so it isin Christ. Meyer on the 
 coutrary: of rest and contemplation there is not 
 a word. The subject, however, is a divine 
 working which as such is also repose, combining 
 at once activity and festive contemplation. Gro- 
 tius: It is a relation of imitation. Meyer denies 
 this, contrary to ver. 19; it is only the necessary 
 correlation of volition and execution. The 
 Father’s having the initiative brings in the ele- 
 ment of imitation whicn by no meaus exhausts 
 the idea of co-operation (so as to reduce it to a 
 mere working side by side after the same man- 
 ner, as of one God with another). On Hilgen- 
 feld’s discovery of the demiurge, see Meyer [p. 
 
 yoo ££ 5 
 marks that Christ’s condition asaJew,and His mission as the | “7? f., 5th 6.1. 
 
 [Godet compares with this ver, Luke ii. 49, 
 and justly remarks that it virtually contains the 
 whole following discourse. It asserts the mys- 
 terious union of Christ with God, which Christ 
 had already expressed in His twelfth year to 
 His parents. It is rightly understood by the 
 Jews (ver. 18), though wrongly construed by 
 
= 
 
 CHAP. V. 1-47. 187 
 
 them into blasphemy, since they saw in Him a 
 mere man. It is at the same time the most 
 triumphant refutation of the charge of Sabbath- 
 breaking. What a sublime apology this! In 
 charging Me, He says to His adversaries, with 
 breaking the law of God, you charge the Law- 
 giver, my Father, with breaking His own law: 
 for my activity continually and in each moment 
 corresponds to His. Owen remarks on this 
 verse: ‘There is not the shadow of a doubt, that 
 Jesus did here claim, and intended to claim, ab- 
 solute equality with the Father. What is here 
 most logically inferred, is distinctly stated, John 
 i. 1; Col. i. 15-17; Heb. i. 2, 8." --Ρ. 51 
 
 Ver. 18. The Jews sought the more to 
 kill him, e/c.—The one complex charge (of Sab- 
 bath-breaking) now becomes two, and the second 
 is the greater. He has ascribed to Himself a 
 singular relation to God. By this He is sup- 
 posed to have blasphemed God and incurred the 
 death of the blasphemer, Ley. xxiv. 16 (Bengel: 
 “Td misere pro blasphemia habuerunt”). They 
 had already hated Him unto death on the first 
 charge, but a prosecution for death they could 
 not easily under the circumstances make out of 
 the Sabbath-breaking, and in their second 
 charge their real intention becomes also the 
 formal one of finding Him guilty of death. Hence 
 nune amplius, to interpret the μᾶλλον [ Bengel], 
 is more suitable than the magis of Meyer. Am- 
 plius means not only insuper, but also appertius. 
 Tholuck incorrectly: the murderous wish still 
 remains mformata. The matter still depended on 
 the inquisition only in so far as the pretended 
 blasphemy seemed. to be not sufficiently estab- 
 lished by Christ’s expression: My Father. ‘The 
 name of father, except in the much disputed 
 passage, Job xxxiv. 80, and in Ps. Ixxxix. 26 
 where it is descriptive, is not used in the Old 
 Testament as a personal name. In the Apocrypha 
 the individual use of the word first begins to de- 
 velop itself, Wisds ‘xXiv! 33 Sir xxiii. ἘΠ; (ἃ. 
 Otherwise God is only in the national (theo- 
 cratic) sense Father of the people, and even in 
 the use of the term in this sense there still ap- 
 pears in the century after Christ a certain re- 
 serve, efc. Thus this specific calling of God his 
 Father (comp. ἴδιος, Rom. viii. 32) must have 
 been very striking in his mouth.” Tholuck. 
 
 The Jews correctly understood ὁ πατήρ μου 
 
 instead of ἡ μῶν) toassert a peculiar and exclusive 
 fatherhood (πατέρα ἴδιον, patrem proprium) in 
 relation to Jesus such as no mere man could claim, 
 and a peculiar sonship of Jesus such as raised 
 Him above all the children of God and made Him 
 equal in essence with God. (Comp. the μονογενὴς 
 υἱός of John and the idvog υἱός of Paul, Rom. viii. 
 32). But regarding Jesus as a mere man, and 
 evidently aman in His sound senses, the Jews 
 charged Him with blasphemy. This is inevitable 
 from their premises. The only logical alter- 
 native is: Christ was either a blasphemer, or 
 equal with God. Comp. x. 83. Alford remarks: 
 «The Jews understood His words to mean nothing 
 short of peculiar personal Sonship, and thus equali- 
 ty of nature with God. And that this their un- 
 derstanding was the right one, the discourse 
 testifies. All might in one sense, and the Jews 
 did in a closer sense, eall God their, or our, 
 Father; bat they at once said that the individual 
 
 use of ‘My Farner’ by Jesus had a totally = 
 tinct, and in their view a blasphemous meaning 
 this latter especially, because He thus de 
 God a participator in His crime of breaking the 
 Sabbath. Thus we obtain from the adversaries 
 of the faith a most important statement of one of 
 its highest and holiest doctrines.” Augustine 
 says (Tract. 17): ‘*Hece intelligunt Judiei, quod 
 non intelligunt Ariani.”’—P. 8.] 
 
 Ver. 19. The Son can do nothing of him- 
 self, but what he seeth the Father doing,* 
 ete.—inivoduced with Verily, verily; tuus open- 
 ing a newtruth. He retracts nothing that He has 
 
 said, but now, that the question of the Messiah 
 comes up, plants Himself on general ground, and 
 speaks alternately now objectively of the Son 
 and the Father, ver. 19-23; ver. 25-29, now sub- 
 jectively of Himself and the Father, ver. 24; 
 ver. 80-47. By this changing of the grammatical 
 person, with the perfect identity of the real person, so 
 that the ohjective sentences assert universal Christo- 
 logical relations, and the suljective 1115 relation to 
 the Jewish rulers,—by this master stroke of self- 
 vindication, not noticed by expositors, He sus- 
 tains His wisdom, without prejudicing in the 
 least the steadfastness of His confession, and 
 He puts their inquisition in the issue utterly to 
 shame (or makes it a mandatum de supersedendo). 
 Luther: ‘A beautiful czewsatio, making the 
 matter worse.” Tholuck: ‘‘Jesus strengihens 
 that which gave offence.” But the turn, with 
 which He does this ought not to be overlooked. 
 The time of His unveiled revelation of Himself 
 as the Messiah was the time of His death: this 
 was not yet come. On the different views of the 
 fathers as to the ensuing discussion, whether it 
 presents the revelation of the Father to the Son 
 in the internal trinitarian aspect, or in the eco- 
 nomic, see Tholuck, p. 165. Tholuck remarks 
 (Ρ. 97): “Τὴ the Gospels, as in Paul, the pre- 
 dicate υἱός is not to be understood of the λύγος 
 ἄσαρκος, but of the ἐνσαρκος (Nitasch, Syscem, 
 ᾧ 83; Hofmann, Schrifibeweis, 1., p. 173): yet 
 like the Pauline, the Johannean view also re- 
 gards the Incarnate Word in continuity with the 
 Λόγος ἄσαρκος, and hence applies to Him what is 
 said of theformer.” It is to be observed that the 
 Opposition between eternity and time is not so 
 abstractly carried out in the Scriptures, as in 
 scholastic theology. 
 
 Can do nothiny,f nothing at all, denotes not 
 
 *([Bengel’s remarks on this verse are worth quoting: “ ἀφ᾽ 
 ἑαυτοῦ οὐδέν; 7106 glorizx est, non imperfectionis ... . Hee 
 ex mnlimo sensu unitatis naturulis eb umorose cum Latre 
 profecta sunt. Defendit Dominus, quod fecvrat opus in sabba- 
 to. Pulris sui exremplo, a quo non discedut. Sic de Npuritu 
 Suncto, xvi. 13, ubi etiam simillimum hwie leo sequitur anti- 
 theton. At diaholusex propriis loquitur, viii. 44. +t fulst dec- 
 toris est in SUD nomine venire et ex 500 corde loqui aut fucere, 
 γ΄ 43.” Godet directs attention to the naivete of the form of 
 this se entence as contrasted with its sublimity. Jesus speaks 
 of His intimate relation with the infinite Jehovah as of the 
 simplest thing in the world. It is the saying of the child of 
 twelve years: “I must be about my Father's business,” ele- 
 vated to the highest key.—P. 8.] 
 
 ἡ{Οὐ δύναται is here a moral, not metaphysical, inability, 
 and such an inability which is absolute unwillingness, and 
 hence identical with the highest moral ability. So perfect 
 freedom is the highest ability to do good, or negatively ex- 
 pressed, the absolute inability or unwilling ness to do wrong, 
 hence identical with moral necessity. Christ’s assertion, 
 therefore, that He can do nothing independenily of the 
 Father, far from indicating imperfection, implies the highest 
 mora! perte ction. Godet: * Vout est moral dans cette relu tion 
 Le non-pourvoir dont il sagit ict nest que le cdté négatif dé 
 Vamor filial.”—P. δ. 
 
188 _ THE GOSPEL ACCORDING TO JOHN. 
 
 only the dependence of the Son on the Father in 
 His working, the negative side of obedience, nor 
 only His imitation of the Father, the formal side 
 of obedience, but also His working at the motion 
 of the Father. The Father is the limit or the 
 law, the Father is the example, and the Father 
 is also the motive, the impulse of His action. 
 The action of the Son is at every point begotten 
 by the action of the Father. The negative side 
 of the obedience of Christ consists in His being 
 unable to do anything of Himself; the positive 
 side consists in His seeing, His intuitive percep- 
 tion of the initiative of the Father (βλέπειν, 
 comp. chap. viii. 88, and ἀκούειν, chap. xvi. 13). 
 [Meyer: ‘In ag’ ἑαυτοῦ we must not find a 
 distinction between the human and the divine 
 will (Beyschlag), nor an indistinct and one- 
 sided reference to the human element im Christ 
 (De Wette), but the whole divine-human subject, the 
 incarnate Logos, with whom there can be no aset/as 
 ayendi, no self-determination independent of the 
 Father; otherwise He would be exclusively divine 
 or exclusively human. Hence there is here no 
 contradiction with the Prologue.”’—P. 8. ] 
 
 [in like manner, ὁμοίως, excludes the idea 
 of imitation and the analogy of master and ser- 
 vant, or teacher and pupil; it points to the equal- 
 ity of the Son with the Father. The Son does the 
 same things with the same power and in the same 
 manner. He isasthe Nicene Creed has it, ‘God 
 of God,” ‘very God of very God.”—P. 5.1 The 
 human analogy of the child doing like the father, 
 is here only distantly alluded to; the main thing 
 is the original priority of the Father even in the 
 Trinity, a point which the Greek church rightly 
 asserts, but falsely exaggerates. [A priority of 
 office and dignity, but not of substance, for this 
 is the same in the three Persons of the Trinity. 
 —P.5.] 
 
 Ver. 20. For the Father loveth the Son. 
 —Not merely the ethical foundation of what 
 precedes (Meyer), but more than all the sub- 
 stantial.* The term φιλεῖν [which always ex- 
 presses the affection of love] 15 more personal or 
 individual [and tender] than the more general | 
 ethical term ἀγαπᾶν. This φιλεῖν with respect to | 
 the Son not merely proceeds from the eternal | 
 relaticn of the Father to the Son, it is the foun- | 
 dation of this relation itself. 
 
 And it manifests itself in the Father’s showing 
 the Sun all things.F The showing of the Father an- 
 swers tothe seeéng of the Son. It is the absolute 
 self-revelation of God in His acting, in its teleolo- 
 gical working. The Son sees the Father in all | 
 His works, and sees what He intends by the 
 works. Anil the Father shows Him in allthings 
 Himself and His works, and therein impels the | 
 Son to carry out and finish those works in re- | 
 demption and judgment. The seer has momen- 
 tary visions, shown him by the Lord (Rev. i. 1; 
 
 stands all the words of God, He sees and knows 
 all the signs of God, and His total view of things 
 concentrates itself in the guiding ἐντολῇ of the 
 interior aim and spirit of His life. 
 
 And greater works than these will 
 he show him.—[The theme of all that fol- 
 lows to ver, 80. Comp. here the striking paral- 
 lel, xiv. 12: ‘*Verily, verily, I say unto you, He 
 that believeth in Me, the works that I do shall 
 he do also; and greater works than these (μείζονα 
 τούτων) shall he do; because 1 go unto the 
 Father.”—P. 5.1 Tholuck: ‘Here appears for 
 the first time that use of ἔργα which is peculiar 
 to John’s reports of the discourses of Christ. In 
 John Christ designates as ἔργον, for the fulfil- 
 ment of which He came, the communication of life 
 to the world (chap. iv. 84, xvii. 4); all actual 
 
 operations for this object he calls ἔργα, such as" 
 
 the miracles (chap. x. 32, 38; xv. 24; ix. 4), 
 and His ordinary labors for salvation, as here. 
 It is further to be considered that just these épya 
 here named were proofs of the Messiah, for the 
 doctrine of the Messiah and raiser of the dead, 
 in its external positive shell, the people pos- 
 sessed.” The greater works of which Christ 
 here speaks, lie in the same line with the work 
 which Christ has just performed. The funda- 
 mental thought is the restoration of a life mor- 
 tally damaged. The Father restores impotent 
 life by healing springs, miraculous remedies, 
 angels of health: Thus He is the example to the 
 Son. But He also shows Him to what purpose 
 He has now appointed Him Saviour. And with 
 the first, the further greater works, the quick- 
 enings of the dead, are aunounced, for He must 
 finish His work, ver. 36. 
 
 That ye may marvel.—Faith they might 
 withhold, astonishment He will compel. [iva 
 expresses not only the result, but the (divine) 
 intention.—P. 5.7 They suppressed and dissem- 
 bled the impression which the miracles at the 
 pool of Bethesda had made, and ignored the 
 miracle itself. To this His expression refers, 
 Ye shall at last break out in astonishment [of 
 shame]. Calvin: ‘+ Oblique ingratitudinem per- 
 siringit, quod illud tam splendidum virlutis De 
 specimen contemserant.” ¥e. Meyer: ‘The [un- 
 believing] bearers; Tholuck: ‘*The present 
 unbelieving generation, viewed in identity with 
 the future, as in chap. vi. 62; Matt. xxiii. 39.” 
 Yet the present hearers form the foreground 
 (see Matt. xxvi. 64). 
 
 [Godet, IL., p. 85, regards vers. 19 and 20 as 
 the most remarkable Christological passages in 
 the N. T., and ably defends against-Reuss their 
 agreement with the ideas of the prologue.— 
 Rise 
 
 Vers. 21-29. As the Father raiseth up 
 the dead, efc.—Ver. 21-23 collect in a unity 
 the total quickening working of the Son of God, 
 
 iv. 1); in Christ the whole view of the world Lrg ites and dodily, includ'ng the spiritual and 
 
 an insight of the working of God, in which 
 spiritual intuition and sensible vision are one. 
 Christ moves in this living symbolism of the | 
 infinite, which in its essential elements the 
 fourth Gospel opens to us; He hears and under- 
 
 *[In the note on the preceding verse, however Meyer (p. 
 226) distinctly asserts that the union of the Son to the Father 
 
 odily judgment, yet with special reference to 
 his historical evangelic working at that time. 
 (So also Luthardt and Tholuck). Ver. 24 is the 
 first personal address and practical application. 
 Then vers. 25-27 treat of.the spiritual quickening 
 and judging of men by the Son. Vers. 28, 2 re- 
 fer to the quickening and judging as completed 
 in the body. Finally vers. 51-47 are again per. 
 
 is metaphysical as well as moral.—P. 8. ] 
 {[Bengel: Qui amat, nil celat.—P. 8.) 
 
 | sonal address and application. 
 
 [This view of the 
 
CHAP. V. 1-47. 189 
 παν ν τσ πα ee τ. τ ΞΞ 
 
 passage as progressing from the general to the 
 particular, and from the moral or spiritual resur- 
 rection in this life to the general resurrection of 
 the body in the life to come, was indicated by 
 Augustin (though not consistently), and is held 
 
 _(though with various modifications) by Calvin, 
 
 Lampe, Liicke, Tholuck, Olsh., De Wette, Meyer, 
 Hengstenb., Godet, Alford, Wordsworth.—P. 8. ] 
 
 Various constructions: 
 
 1. Most suppose that in ver. 21-27 the subject 
 is only the moral operation of Christ in general; 
 in ver. 28 and 29 the real universal raising of the 
 dead is added as the consummation. This di- 
 vision is the prevailing one (Calvin, Jansen, 
 Lampe, Liicke, [Meyer], etc.) 
 
 2. Even in ver. 28, 29 the moral resurrection 
 alone is to be understood (the Gnostics, Ecker- 
 mann, Ammon, Schweizer, Baumgarten-Crusius 
 [Reuss]. 
 
 3. The whole passage, ver. 21-29 is to be un- 
 derstood (especially in opposition to the Gnostics) 
 of the bodily resurrection, and the judgment zn 
 the strict sense (Tertullian, Chrysostom), efc., (Evas- 
 mus, e/c. Schott, Kuinoel, efc.*) 
 
 Against this go (1) the manifold features of 
 an operation already beginning and pre-eminently 
 spiritual (‘‘ye may marvel,” ver. 20, e/c.); (2) 
 the distinctly different characterizing of the re- 
 surrection proper in ver. 27, 28. 
 
 It is a question whether the distinction be- 
 tween the first and second resurrection, Rev. xx. 
 δ, ὁ (the disputing of which in Hengstenberg’s 
 exposition of the Revelation has great weight, it 
 seems, with Tholuck), is also to be found inti- 
 mated here. Olshausen thought he found the 
 intimation of it in ver. 25; but the expression 
 and now is, contradicts this. The first resurrec- 
 tion, however, though it may not be literally ex- 
 pressed here, is nevertheless here fully implied 
 in the gradualness of the resurrection. In other 
 words, a resurrection which proceeds by organic 
 unfolding from within outward, and from the 
 centre of humanity to the circumference, must 
 give us to expect a distinction between the first 
 fruits of the resurrection and the universal final 
 manifestation of the resurrection power, (see 
 1 Cor. xv. 22-24). 
 
 Ver. 21. As the Father raiseth up the 
 dead.—lt is a question how this is to be under- 
 stood: whether improperly of quickenings and 
 restorations in the general sense (Deut xxxii. 
 59; 1 Sam. ii. 6) according to the earlier books 
 of the Old Testament; or of the future work of 
 resurrection according to the later books, es- 
 pecially the Apocrypha (2 Mace. vii.) [Job xiii. 
 2; Sap. xvi. 13], or of an omnipresent motion 
 of reviving in the whole province of the working 
 of the Father in general. Undoubtedly the last 
 is meant. Kaising up, quickening, bodily and 
 spiritual, spiritual and bodily, is a fundamental 
 
 *(So most of the older expositors, also Beza, Grotius, Ber 
 gel, Baumlein, Hwald, Owen. Against this view Meyer (p 
 223) raises six objections, viz.1) wa ὑμεῖς θαυμάζητε, ver. 
 20, which represents the hearers as continuous witnesses ; 2 
 οὕς θέλει Which must be understood ethically ; 3) ἵνα πάντες 
 τιμῶσι, 23, which implies the divine purpose of a continuous 
 effect commencing in this world; 4) ἐκ τοῦ θανάτου which 
 cannot be understood of physical death; 5) viv ἐστιν and 
 οἱ ἀκούσαντες Clearly refer to the present spiritual 
 quickening; 6) the literal resurrection ver. 28f., is distin- 
 guished as something greater and future from the former.— 
 
 tendency of the government of the Father in na- 
 ture, history, and theocracy. Hence the tokens 
 of His qhickening agency in His healing agency, 
 of outward quickening through inward and the 
 reverse, and the constant development of strong 
 and stronger facts, like the teaching by facts in 
 the Old ‘Testament, Rom. iv. 17. Meyer: 
 ‘?Hyeiper καὶ ζωοποιεῖ might be expected in the 
 reverse order (as in Eph. ii. ὃ, 60)» ihe bodily 
 healing itself, however, serves to awaken Spirit- 
 ual life, and in general the first. raising up must 
 precede the quickening, in order to lead to the 
 last, most proper raising. Tholuck: ‘’ Bye(pew 
 gives the negative idea of the abolition of death, 
 ζωοποιεῖν, the positive.” 
 
 Even so the Son quickeneth [ζωοποιεῖ]. 
 —Asthe redeeming and judging consumiator, 
 the finisher of the work of the Father. Ζωοποιεῖν 
 here involves éye/psvv; yet the idea of the spirit- 
 ual quickening, as the decisive one, predomi- 
 nates. Meyer would have only spiritual awaken- 
 ing asserted in the οὖς ϑέλει, Tholuck justly finds 
 bodily also; by which again are meant not sim- 
 ply the particular raisings of dead persons by 
 Jesus. The present tense denotes at the same 
 time the particular case (‘hat present) and the 
 law (all present). Whom he will.—Calvin: 
 Referring to His purpose. Meyer: Referring to 
 faith, ver. 24. Werefer οὖς θέλει tothe tribu- 
 nal of the Jews which would restrain Him in 
 that work. He asks not for your judgment for 
 that is no judgment of God; it is not ye that ad- 
 minister the judgment of the Father, but the 
 Son. This explains the connection with what 
 follows. [Alford refers whom He will. not to any 
 selection out of mankind, nor to the Jewish preju- 
 dice that their nation alone should rise from the 
 dead, but rightly makes it to mean, that in every 
 instance where (His will is to vivify, the result in- 
 variably follows. So also Bengel: « Nunquam 
 gus voluntatem destituit effectus.’ Ewald refers 
 ϑέλει to God, which is unnatural.—P. S. ] 
 
 Ver. 22. For neither* doth the Father 
 judge any one.—Explanations of the connec- 
 tion: 1. In the full power of the Son to quicken 
 whom He will, His power to judge is already 
 manifest (Liicke, De Wette, Meyer). 2. Not the 
 ϑέλειν, but the ζωοποιεῖν is corroborated, and 
 this by the fact that the Son is Judge. He who 
 is the Judge, must also be the quickener (Lut- 
 hardt, Tholuck). 8. Assuredly, however, the 
 ϑέλει is confirmed, as the unlimited freedom of 
 the Son to spread life in the region of death; 
 though the connection of the ideas of quickening 
 and judging remains to be considered. Those 
 who, according to their hierarchical statutes, 
 would hinder the Son in His raising and quick- 
 ening, thereby set themselves up to judge the 
 world already, so far as in them lies, and con- 
 demn it to death. And further their judgment 
 against the Son is a sentence of condemnation 
 against the world. But only as an unauthorized 
 
 *[The οὐδέ is generally overlooked by commentators, and 
 entirely omitted by the EK. 4. Meyer explains: For not even 
 the Father judges any man, to whom by universal consent 
 judgment belongs; consequently it depends entirely upon 
 the Son, and the ots θέλει is all right. Comp. on οὐδέ vii. 5; 
 vii. 42; xxi. 25. Alford explains: As the Father does not 
 Himself, by His own proper act, vvify any, but commits all 
 a power to the Son: so it is with judgment also.~ 
 
190 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 encroachment upon the judgment which the 
 Father has commiited to the Son. That is to 
 say, the judgment and the last day are not now 
 immediately to follow upon the sin and death of 
 the old world, but the universal ministration of 
 grace, quickening, and salvation intervenes, and 
 unbelief towards the Son alone furms the inner 
 judgment, anid brings on the last day. Κρίνειν 
 here is condemnation [pronouncing sentence of 
 spiritual death] (chap. ili. 17; v. 24, 27, 29) in 
 distinction from Cworoeitv.—The whole judgment, 
 not ‘*the whole condemning” (Meyer), but the 
 total work of judging, in which acquitting is in- 
 cluded. Committed to the Son.—The new, 
 the gospel economy of salvation; the represen- 
 tation of the Father by the Son—for the glori- 
 fying of the Father in the Son. 
 
 Ver. 23 That all men may honor the 
 Son.*—Teleology of the divine administration. 
 Tne Father manifests Himself in the acts of the 
 Son. because He manifests Himself in the being 
 of the Son. And the acts of the Son unfold 
 themselves in the total works of salvation and 
 judgment, tothe end that the Son may be honored 
 and glorified as the Father, in order that the 
 Father may be glorified in Him. He that 
 honoreth not the Son, efc.—Spoken most 
 especially against the sanhedrists. 
 
 Ver. 23 is another argument fer the divinity 
 of Christ from His own mouth. Trav does not ne- 
 cessarily imply acts of worship (προσκυνεῖν), but 
 it expresses the sentiment oftreligious reverence 
 from which worship flows. Andas Christ claims 
 precisely the same honor (καϑώς) as is due to the 
 Father, He puts Himself on such a footing of 
 equality with Him as implies unity of essence; 
 since monotheism is very jealous of the honor of 
 Jehovah, as the only being entitled to the wor- 
 ship of the creature. There can be no two rival 
 Gods. The worship of the Son is so far from in- 
 terfering with the worship of the Father, that 
 there can be notrue worship of the Father with- 
 out the worship of the Son. The Fatherhood of 
 God is an unreal abstraction without the co-eter- 
 nal Sonship of Christ. Comp. with this pas- 
 sage John xx. 28; Phil. ii. 10.—P.8.] 
 
 Ver. 24. He that heareth my word.— 
 Ilere is the first of the pregnant turns from the 
 third person to the first, which we have pointed 
 out above. Still more emphatic is the introduc- 
 tion of Christ’s reference to Himself by the 
 Verily, verily. Expositors so entirely overlook 
 this turning point of Christ’s description of Him- 
 self in His discourse that Tholuck here remarks: 
 “The view is now directed to the commence- 
 ment of the quickening process of time, ver. 24 
 in abstracto, ver. 25 in the historical develop- 
 ment.” ather is verse 24 the practical appli- 
 cation of what precedes, and verse 25 the be- 
 ginning of the distinction between the period of 
 the spiritual resurrection and the epoch of the 
 bodily. The hearing of the word of Jesus is put 
 in the closest relation to the believing on the 
 God that sent Him; the two are distinet, the 
 {wo are one. A man cannot truly hear Him, 
 
 without believing in God; believing in God de- 
 pends upon a man’s hearing Christ. This gives 
 the counter statement, John xii. 47. Such an 
 one has eternal life. Thus the operation of the 
 word of Christ in believers is the act of im- 
 parting life, of quickening (see 1 Pet. i. 23; 
 James i. 18). The result of this quickening to 
 eternal life is: He comes not into condemnation, 
 and that because conversely he has passed from 
 the state of a condemned one into //fe, ὁ. e., from 
 internal, essential death into internal, essential 
 life * The death internally accomplished must 
 pass through the judgment into death externally 
 accomplished, the pains of damnation; the in- 
 ternally accomplished life transforms the judg- 
 ment itself to an entrance into life, chap. viii. 
 51. But not without effort, not without a tran- 
 sition does this great change take place. This 
 most prodigious effort, bringing to pass the 
 greatest work of God, is performed in the most 
 silent passive way: Hearing the word of Jesus, 
 believing the God in Him and aboye Him. 
 
 Ver. 25. Verily, verily—an hour is com- 
 ing (see chap. iv. 28) —Second change of the 
 grammatical person. Objective talk again con- 
 cerning the Son. At first only concerning the 
 spiritual resurrection, vers. 25, 26. The hour 
 which is one day to come, already is [viv ἐστιν]. 
 In other words, these hours are in one another, 
 coherent, because the things in hand are eternal. 
 The whole resurrection exists in germ in the life 
 of Jesus and His quickening work. The anti- 
 thesis is, the hour as coming, the apostolic and 
 New Testament period till the second advent, 
 and the hour as already present, the time of the 
 earthly ministry of Jesus. The awakening of 
 mankind to new life virtually began with His 
 earthly work; it developed itself on the day of 
 Pentecost. Reference tothe particular instances 
 of His bodily raising of the dead, as well as to 
 Matt. xxvii. 52 (Olshausen), is not by this cut 
 off (against Meyer); for in those signs the 
 spiritual awakening power of Christ is manifest; 
 but the primary subject is the spiritual awaken- 
 ing of men, for which the physical not only 
 morally, but even dynamucally and organcally, 
 prepares.—The dead [οἱ νεκροί], therefore, 
 are the spiritually dead (Matt. viii. 22.) 
 
 His νοϊοο [τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ]. 
 —The word of Christ figuratively represented, 
 or rather designated as an awakening call in its 
 total effect upon spirit and body together. And 
 also φωνῇ for the sake of the succeeding anti- 
 thesis. Precise antithesis: οἱ νεκροὶ akov- 
 σονται τῆς φωνῆς, and οἱ ἀκούσαντες. 
 All the dead must hear the word of the Son, but 
 unbelievers stop with the hearing of the φωνῇ 
 (see chap. xii. 28; Actsix. 17; comp. chap. xxii. 
 9; xxvi. 14). The others, on the contrary, are 
 persons who have simply heard, actually heard. 
 He, therefore, who has heard, shalllive; for the 
 call of Christ is a call of creative life and a sum- 
 mons to life eternal. Meyer: If the passage be 
 referred to bodily resurrection, the οἱ ἀκούσαντες 
 is, on account of the article, utterly inexplicable. 
 
 */Bengel observes to τιμῶσι: “ vel libenter, judicium effu- 
 gientes per fidem, vel inviti, judicis tram sentientes.” But a 
 voluntary homage is meant here, as the following ὃ μὴ τιμῶν 
 τὸν υἱόν shows. But those who refuse this honor to the Sen, 
 will, by their damnation, negatively and reluctantly glorify 
 the Son. Comp. Phil. ii. 10, 11.—P. 8.] 
 
 * [Note the present tense ἔχει, Aas, already, not shall have, 
 spiritual life, and the corresponding perfect μετα βέβηκεν, 
 has passed from the death of unbelief and sin to the life of 
 faith and righteousness. Of the unbelievers it is said like 
 wise in the perfect ἤδη κέκριται, he is already judged. Partly 
 from Bengel. —P. 8.] 
 
CHAP. V. 1-47. 
 
 On the attempts to adjust this to that inter- 
 pretation, see Meyer (p. 232). [Alfurd also re- 
 gards οἱ, ‘*they who have heard ii” or ‘“ hear 
 it’’ (not ἀκούσαντες merely, ** having heard it’’), 
 as conclusive in favor of spiri‘ual awakening in 
 this verse. Godet says that the article divides 
 the dead into two classes, those who hear, and 
 those who having ears, yet hear not (xii. 40). 
 He sees in ver. 25 a reproduction of the thought 
 of ver. 24 under a more dramatic and solemn 
 form, the images being borrowed from the fu- 
 ture physical resurrection to paint the spiritual 
 resurrection. Christ appears here as the only 
 living one in a world of spiritual death and 
 desolation, Comp. the magnificent vision of the 
 dry bones made alive by the breath of Jehovah, 
 Ezek. xxxviii.—P. 5 ] 
 
 Ver. 26. As the Father hath life in him- 
 self, even so gave he tothe Son also to 
 have life in himself.—The Son in his incar- 
 nation, (comp. chap. x. 18), or the λόγος évoap- 
 κοῦ: but on the ground of His essential nature 
 as λόγος ἄσαρκος. Tholuck: “If the emphasis 
 lay on ἐν ἑαυτῷ, to give prominence to the self- 
 subsistence of the life, this assertion would be 
 in contradiction to ἔδωκε; it must therefore be 
 assumed that ἔχειν ἐν ἑαυτῷ only serves to ex- 
 press more emphatically in the Johannean idiom 
 the idea of possession, as in chap. νυ. 42; vi. 
 53, etc. Comp. the formula μένοντα ἔχειν." But 
 after all the emphasis does evidently lie on the 
 repeated ἐν ἑαυτῷ, and the thing spoken of is not 
 a thing which Christ has in common with Chris- 
 tians, but a thing which He has in common with 
 the Father. Between the primal originalness 
 whicb pertains to the Father (to be carefully dis- 
 tinguished from the aseity or self-subsistence of 
 the triune God, which pertains to all three per- 
 sons), and the permanent possession of life, 
 which is communicated to believers, lies yet the 
 great mystery, that Christ is in Himself the 
 second personal principle of all life. Euthym. 
 Zigabenus: πηγάζει. He has an essential, abso- 
 lute power of regeneration, not only for Himself, 
 but also for the life of the world. 
 
 [Ed oxe refers toa historical fact, the incar- 
 nition, and τῷ υἱῷ to the God-Man, the Saviour 
 of tae world: But thiscommunication of life to 
 the incarnate Son is itself only the temporal ma- 
 nifestation of an eternal self-communication of 
 life by the Father to the pre-existent Son; and 
 οὕτως implies an underlying equality of essence. 
 To have life in Himself just as the Father has it 
 in Himself, and to be an independent source of 
 life to others, cannot be said of any creature 
 or mere man. We all live and move and have 
 our being in God, and are absolutely depend- 
 ing on Him. ‘The Nicene doctrine of the eternal 
 generation of the Son by the Father is not a mere 
 idea, but a fact, as the eternal subordination of 
 the Son to the Father isa fact. Both are acts of 
 divine love, the one of the Father to the Son, the 
 other of the Son to the Father. By the generation 
 the Father gives eternally His own self-existing 
 independent life, ἡ. e., His all to the Son, by His 
 subordination the Son gives Himself to the 
 Father. “Τὸ give all, to return all, this is love. 
 God is love. He loves divinely, and is beloved 
 divinely.” —P. 8.] 
 
 Ver. 27. And gave him authority to exe- 
 
 19] 
 
 cute judgment, because he is Son of man 
 [Kai ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, 
 ὃτιε νἱὸς ἀνθρώπου éariv].—Besides the 
 power of life which the Father gave Him as Son 
 of God, and from which proceeds the activity 
 before mentioned, the Father gave Him the 
 power of judgment also, because He is Son 
 of man. We must note the distinction. And 
 since assuredly the ideal judgment has been pre- 
 sented as a corollary of the saving and quicken- 
 ing work of Christ, the full power of judging in 
 general, and of the solemn final judgment in par- 
 ticular, is here intended. This last is grounded 
 especially in the fact that Christ is Son of man, 
 as in particular the vicarious position and work 
 of Christ in justitication are grounded in the 
 same. 
 
 Account must be made of the fact that in this 
 passage alone υἱὸς avIpazov stands without the 
 article.* Different explanations : 
 
 1. The omission is unimportant, and the ex- 
 pression means here as elsewhere: the Messiah 
 (Lightfoot, Liicke, ete.) Against this is the fact 
 that the Son of Man with the article denotes the 
 Messiah, and therefore the Son of God, and that 
 as such Ile has been already here introduced. 
 Of course the Son of Man is the Son ofgGod in 
 an undivided human identity ; but here His be- 
 ing man is emphasized by itself as a new point. 
 
 2. Because He is man (Luther, Jansen, efe., 
 Meyer). And how is He made Judge on this 
 account ? 
 
 (a) Luther, efe., De Wette [Reuss]: ‘The 
 judgment is to take place with human publicity, 
 therefore the Judge must be visible as man.” 
 
 (ὁ) Bucer, efc.: **He humbled Himself to be 
 made man, therefore as man He is*glorified.”’ 
 
 (6) Wetstein, Stier: ‘* Man is to be judged by 
 the lowliest, most loving man,” Heb. ii. 17, 18. 
 
 (d) Este, Meyer: ‘+ Because He is man, and 
 would not have had the authority to judge, if it 
 had not been given to Him” (merely, therefore, 
 to make room for the ‘given’’). 
 
 (6) Tholuck: * Because He is incarnate Re- 
 deemer, the judging also is given to Him in this 
 redemption itself. 
 
 (f) The idea is no doubt a juridical principle: 
 because He is to judge men, therefore He must 
 have not only knowledge of man, but also a hu- 
 man experience. As Son of man, thus embodying 
 the ideal of human life, He ὦ the standard of the 
 judgment, and virtually the judgment itself; ag 
 Son of man, He has the whole experience of hu- 
 manity, sin excepted (which is no pure experi- 
 ence), and as Ife, in that He has been tempted, 
 is able to succor them that are tempted, He is 
 able also to judge them that are tempted.f 
 
 [By Hs incarnation Christ has so identified 
 Himself with all the interests of humanity, as its 
 Head and Saviour, that humanity belongs to Him: 
 it is for Him to redeem, to save, to make alive, 
 to judge, to condemn. ‘The final resurrection 
 and judgment are only the completion of the pro- 
 
 *[0 υἱὸς Tov ἀνθρώπου in the Synoptists and John i. 52; iii. 
 13 f.; vi. 27, 53, 62; vii. 28, etc. ; υἱὸς ἀνθρώπου only here, and 
 with ὅμοιον, Apoc. i. 13; xiv. 14, in allusion to Dan. vii. 13. 
 Comp. the Excursus on this designation of Christ, p. 98 ἢν 
 —P.S. 
 
 f+ The false construction, which connects the words with 
 what follows: Because He is man,marvel not, e/c. (Peshito, 
 Chrysostom, Paulus, and others), need only be mentioned. 
 
192 THE GOSPEL ACCORDING TO JOHN. 
 
 cess commenced in His becoming man for us, 
 and for our salvation. Alford explains: Man is 
 to be judged by Man,—by that Man whom God 
 has appointed, who is the inclusive Head of hu- 
 manity, and to whom mankind, and man’s world, 
 pertain by right of covenant-purchase. Jacobus 
 (Notes on John): This is the kindest arrange- 
 ment, 1) because as mediator He musi have the 
 most tender regard for man; 2) because as man 
 He would sympathize with us, as to all our 
 temptations; 3) as God-Man He would have a 
 fellow-fecling with us as wellas with God. —P.S. } 
 Ver. 28. [Marvel not at this. Bengel: 
 «“ They are great things which He spake all along 
 from ver 2, and worthy of marvel; but greater 
 and more marvellous are the things which follow: 
 
 τοῦτο, this, is to be referred to what goes be- 
 fore. Jesus knew the feeling of wonder which 
 
 had been just now raised in the mind of the 
 Jews.”—P. 5.71 In which all that are in the 
 graves.—[ Verses 28 and 29 evidently refer to 
 the future general resurrection; hence πάντες οἱ 
 ἐν τοῖς μνημείοις, and hence 150 the omission of the 
 words, καὶ viv ἐστιν, Christ rises now to the last 
 and highest mediatoral act of His ἐξουσία.---- 
 P. S.]—The expression, zn the graves, is to be 
 taken ¢/rictly, 7. e., of those who are bodily dead, 
 yet not literally: of those only that are buried. It 
 is not, however, the dust of the dead that is in- 
 tended any more than it is the risen themselves 
 (Tholuck), when it is said they shall hear His 
 voice, but the souls of the dead on the way to 
 resurrection. Their being in the graves signi- 
 fies their need of entire reclothing or new em- 
 bodiment in the day of the appearance of Christ. 
 The subject here is evidently the general resur- 
 rection (1 Cor. xv.), which excludes neither the 
 first resurrection (Rev. xx.), nor the gradual, 
 organic reclothing (2Cor. y.). The distinguishing 
 of tiiose who have done good and those who have 
 done evil, proves tuat the subject here cannot 
 be the spiritually dead; and to the same effect is 
 the expression: that are in the graves. Comp. 
 isa σε 19); Mizek, παν; 2° Dan. xi 2: 
 
 [Shall hear his voice.—1 Thess. iv. 16: 
 «he Lord Himself shall descend from heaven 
 with a shout, with the voice of the archangel and 
 with the trump of God.” Comp. 1 Cor. xv. 52. 
 The same voice, which ye hear this very moment 
 for your spiritual resurrection, shall summon 
 your dead bodies from the tomb for the final 
 resurrection, and I shall award them, according 
 to their deeds, eternal life, or eternal woe. Comp. 
 the third stanza of the terrific Dies Ire: 
 
 Tura mirum sprrgens sonum, 
 
 er sepulchr eregionum, 
 
 Coget omnes ante thronum. 
 
 “ Wondr ous sound the Trumpet flingeth, 
 Through carth’s sepulchre it ringeth, 
 All before the Throne it bringeth.’—P. $.] 
 
 Ver. 29. They that have done good [lit. 
 the good τὰ ayavd andthe evil, τὰ φαῦλα. 
 The article sives the terms an dpebiia meaning. 
 —Comp. Rom. ii. 7; Matth. vil. 21; xxv. 31, sqq. 
 also Jolin iii. 20, on the difference between 
 ποιεῖν applied to good, and πράσσειν to evil]. At 
 the last day righteousness of faith must have 
 ripened into righteousness of life, and all will 
 have had opportunity to make it their own, 
 1 Peter iii. 19; iv. 6 Unto a resurrection 
 
 of life [εἰς ἀνάστασιν ζωῆ ς].---Ἰ. Meyer: 
 “Α resurrection to life locally conceived, 7. e., a 
 resurrection, the essential result of which is life, 
 that is, the life in the kingdom of Messiah.” 2 
 Mace. vii. 14 [ἀνάστασις εἰς ζωήν; Dan. xii. 2]. 
 
 2. Tholuck (after Luthardt): ‘ After the preg- 
 nant sense in which the promise of the ἀνάστασις 
 occurs in chap. vi. 40, 44, 54, it seems more cor- 
 
 rect to translate: life- resurrection, and damna- 
 tion-resurrection, indicating that in this act the 
 ζωῇ and the κρίσις respectively reach their sum- 
 mit.” No doubt correct. The one class come 
 forth into the resurrection of life, into the final 
 pertect manifestation of life; the other, into the 
 final perfect manifestation of condemnation. This 
 includes the first interpretation in the strongest 
 form of expression. ‘That Christ is here stand- 
 ing before a Jewish tribunal, is indicated by His 
 bringing out in ever mightier prominence the 
 thought of the divine judgment committed to 
 Him. [Unto the resurrection of judgment, 
 εἰς ἀνάστασιν κρίσεως.---Α resurrection 
 from death temporal to death eternal. Who can 
 realize the awful idea! The ee ΟΝ of the 
 wicked is expressly taught Dan. xii. 2; Acts xxiv. 
 15 (ἀνάστ ασις νεκρῶν, δικαίων τε καὶ ἄ ἄρσιν and 
 implied Matth. x. 28, (ψυχὴν καὶ σῶμα ἀπολέσαι 
 ἐν yeévyy); xxv. d4 fF; Rev. xx. 5.—P. 8.j 
 
 Ver. 30. I can of mine own self do noth- 
 ing. — Having asserted so great things con- 
 cerning the Son, Jesus again speaks of Himself 
 iu the first person. Thus we have not here 
 (and in ver, 81) a new train of thought accord- 
 ing to John’s mode of connecting ideas (Tho- 
 luck), but the second turn of the discourse into 
 self-assertion and personal application (other 
 misapprehensions of the connection, seein Meyer, 
 p. 237.) The portion ver. 30-39 treats of the 
 true Messianism, the witnesses to it, and the un- 
 belief which receives not the testimony. The 
 portion verses 41-47 treats of the false Messian- 
 ism, which runs finally into anti-Messianism. J 
 can do nothing, ete. See ver. 19. 
 
 As I hear.—Denoting in the form of sensible 
 perception absolute, sensible, spiritual know- 
 ledge. A hearing, in the sense of perfect moral, 
 teleological perception of the divine will, as pre- 
 viously a sceig in the sense of perfect intellectual 
 perception of things in principle. The words at 
 the same time assert the Saviour’s knowledge of 
 the men’s condemnation of themselves. Be- 
 cause I seck not mine own will.—Because 
 He perpetually sacrifies Himself, He can judge 
 the world in execution of the will of His Father, 
 who sent Ilim. The paternity points to His 
 origin, the sending, to His object. 
 
 Ver. 31. If I bear witness of myself, my 
 witness is not true.—A man’s testimony in 
 his own cause is not received; it must be sup- 
 ported by the attestation of another: the oath. 
 A human tribunal requires at least two wit- 
 nesses, Nu. xxxv. 30; John viii. 16, 17.* Yet 
 
 *( According to the usual rule of law. Chetwh. f. xxiii. 2: 
 Testibus de se tpsis non credunt. Christ argues here hypo- 
 thetically: If My testimony concerning Myself could be in- 
 dependent and separated from that of the Father, it would be 
 false according to the law of testimony. In John viii. 13-16 
 the other side of the same argument is presented : Christ does 
 in fact bear witness of Himself, but as He is the Logos of God, 
 the organ of the Father, His testimony is the testimony of the 
 Father in and through Him, and therefore true. “ Zhough I 
 
CHAP. 
 
 V. 1-47. 193 
 
 not the number of wifnesses, but the nature and 
 auality of the witness, is the thing here empha- 
 sized by the Lord. The attester must be distinct 
 from the one attested. This is the human rule. 
 In theocratic terms: A prophet without divine 
 attestation, or even the Messiah without the 
 same, would be a contradiction ‘* ‘fhe precise 
 principle is, that the individual does not testify 
 to himself, and thus separate himself from the 
 universal, but that one testifies*for another, and 
 then on the highest scale he who is other to the 
 Son, the Father, testifies to the Son. Chap. viii. 
 14 seems to contradict this. But: (1) In the 
 law of judicial testimony a person’s testimony 
 respecting himself has its place; (2) particu- 
 larly in regard to a fact of personal conscious- 
 ness; (3) in case of a testimony which has the 
 testimony of the Father associated with it. 
 
 Ver. 32. There is another.—The sequel 
 
 One 
 shows that this ἄλλος is the Father. [So 
 Cyr., Aug., Beza, Beng., Liicke, Thol., Olsh., 
 
 Luthardt, Hengstenb., Briickner, Meyer, Goulet, 
 Alford. It cannot be John the Baptist (Chrys., 
 Erasm., Grot., De Wette, Ewald), on account of 
 ver. 34, 36, where Christ presents His testimony 
 as unnecessary, and assigns it a subordinate 
 value as compared with that of the Father. ‘The 
 reason why our Lord mentions John is not ‘as 
 ascending from the lesser witness to the greater,’ 
 but purposely to remove the idea that He meant 
 him only or principally by these words, and to 
 set his testimony in its proper place: then at 
 ver. 30 He returns again to the ἄλλος μαρτ. περὶ 
 ἐμοῦ." (Alford.) I know that, elec. This, 
 as Meyer observes, is too strong and solemn for 
 the testimony of the Baptist. ‘It is the Son’s 
 testimony to the Father’s truth,” comp. vii. 28, 
 29; viii. 26, 55.—P. 8.] 
 
 Ver. 33, 34. Ye sent unto John.—Re- 
 minding them of the fact which the evangelist 
 relates in chap. i. 19. Towards the end of His 
 pilgrimage also, Matth. xxi. 25, He again re- 
 verts to this. At the same time hinting what 
 follows farther on. This leads to the more pre- 
 cise explanation of the words: Ireceive not 
 testimony from man (Ver. 91). That is, 
 not: 1 reject it (Tholuck), or, do not make 
 use of it (Beza). or, do not catch at it (De 
 Wette), but: 7. do not need it for Myself, and 
 do not make account of it, as necessary to support 
 my public appearance as Messiah.* 1 expect 
 my attestation in a higher testimony, in the 
 testimony of the Father. John was a witness 
 with whom, as the completer of the Old Testa- 
 ment, they must from their point of view be 
 satistied ; but Jesus cannot satisfy Himself with 
 this testimony; as founder of the New Testament, 
 He must have a new sind higher. But these 
 things I say, that ye may be saved.—|[ Not 
 for J/y benefit, for I do not need this human tes- 
 timony, having a divine one, which is all suf- 
 ficient, but for your salvation. Bengel: Vestra 
 res agitur.—P. 8.] He reminds them of that 
 testimony, because for them it was valid, and 
 
 bear witness of Myself, yet My witness is true, for I know 
 whence I came. ... Yet if I judge, My judgment is true, 
 for lam not alone, but I and the Father that sent me.”— 
 » 
 
 * [λαμβάνειν τ. μαρτυρίαν, as in ili. 11, 32, to receive, to ac- 
 cept, but here as testimony (not in the sense of beitesing). See 
 Meyer, p. 233—P. 8.] 
 
 contempt of it would be an undoing of the old 
 covenant, and would bring perdition upon them. 
 
 Ver 55. He was the lamp burning (or, 
 lighted) and shining. [κεῖνος ἣν ὁ λύ χ- 
 νος ὁ καιόμενος καὶ φαίνων. ““Βαΐ ἃ glo- 
 rious phenomenon was he, and how little have you 
 appreciated him!” Meyer.] Hewas. John hasre- 
 tired. He was in prison at the time of the Lord’s 
 return to Galilee (chap. iv. 44; Matth. iv. 12), 
 and was soon after beheaded (chap. vi. 1; comp. 
 Matth. xiv. 13). [So also Stier and Alford.— 
 P. S.] Jesus ἐπὸν considered his imprison- 
 ment as the end of his course. 
 
 Thelamp. Withthearticle.* Theappointed 
 lamp of the advent of the Messiah, burning and 
 shining. Interpretations: 1. Bengel: Elijah, 
 with reference to Sir. xlvili. 1: ‘Then stood up 
 Elijah the prophet likeafire, and his word burned 
 likealamp.”; 2. Luthardt: The figure of the 
 one who carries a light before the coming bride- 
 groom. The rejoicing just ἃ .fterwards mentioned, 
 which might be probably the performance of a 
 wedding cance in the torch-light, might be deci- 
 sive for this view. But the one who holds the 
 torch is not the torch itself. The general figure 
 in Luke i. 76 (Meyer) is not quite satisfactory Τ 
 It must be observed, that the manifestation of 
 Jehovah is always preceeded by a token of light 
 and fire. The indication of this appears even in 
 Genesis, chap. iii. 24; xv. 17. Then the burn- 
 ing bush becomes the token of the manifestation 
 of Jehovah, Ex. iii. 2; afterwards the pillar of 
 fire, Ex, xiii. The permanent typical symbol of 
 the manifestation of God in Israel was the can- 
 dle-stick in the temple; its complement being the 
 fire upon the altar. In the prophetic vision the 
 manifestation of Jehovah is announced and 
 marked by a token of light and fire combined 
 (Ezek. 1. 13); by light and fire the advent of the 
 Messiah is heralded and proclaimed, Zech. xiv. 
 
 7; Mal. ili. 2. All those tokens of light and fire 
 meet in the Baptist. He is the flame-signal of 
 the Messiah, the last Old Testament form of the 
 pillar of fire and of the candle-stick in the tem- 
 ple; therefore the lamp, at once flaming and 
 shining. The figure of the lamp (λύχνος) was cur- 
 rent (2 Sam. xxi. 17; 2 Peteri. 19; Rev, xxi. 23). 
 
 Burning and shining. Meyer disputes the 
 opinion that these words denote two peculiari- 
 ties of John: fiery zeal and illumination; since 
 the two belong together.@ And yet the two are 
 also to be distinguised. It was the sin of the 
 
 *(Omitted, as often, in the E. V., which also translates 
 Avxvos light (y®s), instead of lamp, and thus brings this pas- 
 sage ne edlessly i in conflict with i.8: οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ᾽ 
 ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. John was, indeed, a light, 
 but only ina subordinate Sense, a derived lig ht, a light lighte d, 
 not lighting, and hence ἐν τῷ φωτὶ αὐτοῦ is spoken of in the 
 next Clause in the sense of the predicate, not the noun.—P.s ] 
 
 ft [Kat ave στὴ Ἠλίας προφήτης ὡς πῦρ, καὶ ὃ λόγος αὐτοῦ 
 ὡς λαμπὰς ἐκαίετο. stier and Alford think that this 
 passage may be referred to here, and gave rise to a common 
 way of speaking of Elijah, as certain Kabbis were called * the 
 candle of the law.”—P. 8.] 
 
 {{Meyer: The article signifies the particular lamp which 
 was to appear in John as the forerunner of the Messiah whose 
 mission was to teach the people the knowledge of the Mes- 
 sianic salvation, δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ, Luke 
 i. 76 f. Lange goes deeper, as usual, where he differs from 
 Meyer. De Wette takes the article as meaning ‘the lamp 
 
 which was to lead vou.’”—P. 8.] 
 
 ' ¢[Meyer quotes in support, Luke xii. 35: οἱ λύχνοι καιό- 
 μενοι; Rev. iv. 5; λαμπάδες πυρὸς καιόμεναι, but in both 
 cases φαινόμενοι is omitted. According to Alford φαίνων sets 
 forth the derived and transitory nature of John’s light.—P. 8.] 
 
194 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Jews, that they were not warned by the burning 
 of John and so made his shining a mere transi- 
 tory appearance. 
 
 And ye were willing.—HveaAyoarte. 
 Bringing out the sinful caprice in which they made 
 the earnest light a passing festival torch for a 
 joyous throng ordance. Kespecting the enthusi- 
 astic concourse on the appearance of the Baptist, 
 see Matth. iii. 5. Out of this came, instead of 
 the μετάνοια which John preached, an ἀγαλλίασ- 
 ϑῆναι. We might think here of the dancing of 
 gnats in the twilight, or a swarm of flies around 
 alamp: but more natural is the thought of a 
 joyous dance approaching with a festive torch. 
 Fora while.—I[Ipd¢ ὥραν belongs accord- 
 ing to Bengel, ἰο ἠϑελήσατε, according to Meyer, to 
 ἀγαλλιασϑῆναι; but the two things are not to be 
 separated. To their tickle ἐϑέλεεν it belonged to 
 make to themselves out of the earnest preacher 
 of repentance, an entertaining event of the day. 
 In his light.—They made the λύχνος itself for 
 awhile the light, @@¢, of which it was to be only 
 the harbinger. Comp. Matth. xi. 106. Further- 
 more they endeavored to finda bright entertain- 
 ing side to the earnestness of his preaching of 
 repentance, and hence at last forsook him, be- 
 cause he was too earnest for them. 
 
 Ver. 36. Greater witness.—MeiCw τοῦ 
 Ἰωάννου, instead of τῆς μαρτυρίας τοῦ ᾿Ιωάννου. 
 Constructio compendiaria. For the works 
 which the Father hath, e‘c —The testimony 
 of His miracles is the testimony of His Father 
 Himself, because the Father hath given Him the 
 works. To finish.—The idea of consummation 
 again; description of Christianity. That the 
 Father hath sent me.—The end (τὸ τέλος) 
 points back to the beginning, the aoy7, the send- 
 ing, which, in its eternity, becomes a perfect: 
 ἀπέσταλκε, Chap. 111. 34. 
 
 Ver. 37. And the Father himself... . 
 hath borne witness of me.—lIt is a question 
 whether a new and different testimony from that 
 of the works (ver. 36) is here introduced. 1. 
 This 7s the testimony of the works (Augustine, 
 Grotius, Bauer, Neander, Stier, efc.), 2. The 
 testimony of God at the baptism of Christ (Chry- 
 sostom, Bengel, Paulus).* 38. The witness in 
 the spirit of the believer, the drawing of the 
 Father (De Wette [Alford], Baumgarten-Crusius, 
 Tholuck; but wavering). 4. The testimony 
 which God has given in His word, in the Scrip- 
 tures of the Old Testament, to His Son (Cyril, 
 Nonnus, efc., Bede, Calvin, Liicke, Meyer). Un- 
 questionably this last interpretation is established 
 by the perfect μεμαρτύρηκε, as well as by the en- 
 suing discussion on the Holy Scriptures. Evi- 
 dently, however, Christ combines the outward 
 word with the inward word in the spirit; and 
 He means not the abstract letter of the Scripture, 
 but the concrete, living Old Testament revelation 
 as a unity of word and spirit (see vers. 37, 38). 
 The third and fourth interpretations, therefore, 
 must be combined. This is the direct, strongly 
 pronounced testimony of the Father. 
 
 Ye have neither heard his voice at any 
 time, nor seen his shape.—Christ denotes 
 the soul, the inner life, the truth of the Old 
 Testament revelation. 
 
 *[This interpretation is excluded by the addition, at any 
 time.—P. 8.] 
 
 This consisted in the } 
 
 hearing of the voices of God, the word of reye- 
 lation given in vision, and seeing the emblems 
 of God, His,doga (the Angel of the Lord), by tne 
 true believers of the ancient covenant, particu- 
 larly by the prophets. From this life of revela- 
 tion, ἡ. e., from the spirit and truth of the Old 
 Testament, thcse persons were so alienated that 
 Jesus could say tothem: Ye have never heard 
 even one of His voices (one living tone of His 
 voice), never seen a single form of His manifes- 
 tation (a glimmer of Ilis livingrevelation). And 
 this He could say to them with perfect assur- 
 ance, because they did not perceive the voice of 
 God even in the word of Christ (comp. Heb. i. 
 1), because they did not see even the angel of 
 the Lord in His incarnation, as He stood before 
 their eyes, John xiy. 9. In this reproof it is im- 
 plied that the process of revelations by visions, 
 out of which the Holy Scripture as a document 
 proceeded, must in some sense repeat itself in the 
 inward awakening (hearing) and délumination (see- 
 ing) of the true reader (Leben Jesu, ILI., p. 598). 
 Hence also the conjunctive οὔτε, οὔτε, is followed 
 by καὶ ov. The result of such an awakened 
 hevring and enlightened seeing is the abiding of 
 the word, as a new life and vision, in the be- 
 lieving heart (λόγος μένων ἐν ὑμῖν). That is, the 
 φωνή and the εἶδος go together in the one effect 
 and efficient power of the λόγος μένων. 
 
 Different interpretations: 1. The voice at the 
 baptism (Chrysostom, Lampe, Bengel; Liicke on 
 the contrary: We should then expect τὴν φωνῆν). 
 2. Jesus concedes in His words some objection 
 which the Jews would have made (Euthymius 
 Zigab., Kuinoel, Paulus; a characteristically 
 rabbinical interpretation). Similarly Baumgar- 
 ten-Crusius: ‘‘ Never before has this direct ex- 
 hibition of God been made, as it now is.” 3, 
 Cyril, Theophylact: Jesus denies to them all 
 direct apprehension of the Old Testament reve- 
 lations (Liicke: ‘then Jesus must have spoken 
 of their fathers’). 4. A reproof that they had 
 no eye nor ear for the direct testimonies of God 
 in His—the Messiah’s—appearance and work 
 (Liicke). But this comes in the succeeding 
 demonstrative words: For whom He hath sent, 
 Him ye believe not. 5. A metaphorical inter- 
 pretation (still more definite than in Liicke): 
 εν Metaphoricx sunt locutiones, quibus in summa do- 
 cere vult, alienos esse prorsus a Dei notitia. Nam 
 siculi vultu et sermone homines se patefacuunt, ito 
 Dens vocem ad nos swam Prophetarum voce emittit, 
 el in sacramentis quasi visibilem formam induit, 
 unde cognosci pro modulo nostro queat. Verum qui 
 eum in viva sua effigie non agnoscit, satis hoe ipso 
 prodit, nullum se numen colere, nisi quod ipse fabri- 
 carit (2 Cor. iii. 14).” Calvin. Similarly Lut- 
 hardt: ‘*@wyf% and εἶδος are not to be referred to 
 particular symbolical revelations in the Old 
 Testament, such as Isaiah's and Jeremiah’s 
 hearing the φωνή of God, and Ezekiel’s and 
 Daniel’s seeing his εἶδος in the Spirit; but to the 
 total revelation recorded in the Old Testament, 
 as God’s exhibition Himself.’’ So Meyer also, 
 except that he includes theophanies and visions. 
 And to just these, in their symbolical import, the 
 whole matter comes. 
 
 Ver. 88. And ye have not his word 
 abiding in you—[«ai τὸν λόγον αὐτοῦ 
 οὐκ ἔχετε μένοντα ἐν ὑμῖν.) A Joban- 
 nean phrase, 1 John ii. 14. Meyer: ‘You lack ἃ 
 
iin 1 
 
 CHAP. V. 1-47. 198 
 
 permanent inward appropriation of His word.”* 
 Not the revelation of God in the conscience 
 (Olshausen,f Frommann), but the living, espe- 
 cially the Messianic word of God as the seed of 
 the knowledge of Christ. Floor whom he sent 
 him ye believe not.—The fact that they did 
 not recognize and accept in Christ the perfect 
 revelation, the φωνῇ and εἶδος, of God, proves 
 that they had not understood the intimations of 
 this revelation in the Old Testament; that they 
 had not the Old Testament living in them; that 
 they were deaf and blind to the word of God in 
 the Holy Scriptures as a direct testimony to the 
 Son (see Isa. vi. 6; Matth. xiii. 14; John xii. 
 40; Acts xxviii. 26; Rom. xi. 8; 2 Cor. iii. 14). 
 The ὅν ἀπέστ. is emphasized by being placed first, 
 and made yet more prominent by τούτῳ ὑμεῖς. 
 [Grotius: Quomodo mandata regis disecl, qui lega- 
 tum excludit. With the messenger of God they 
 necessarily also rejected His message.—P. 8. ] 
 Ver. 39. Ye search the Scriptures.— 
 Meyer: ‘“ That ἐρευνᾶτε is indicative (Cyril, Eras- 
 mus, Casaubon, Beza, Bengel, and many mod- 
 erns, including Kuinoel, Liicke, Olshausen, Klee, 
 De Wette, Maier, efc.), not imperative (Chrysos- 
 tom, Augustine, Theophylact, Euthymius Zigab., 
 Luther, Calvin, efe., Paulus, Baumgairten-Crusius, 
 Hofmann, Luthardt,Z efe.), is shown by the 
 context, to which an imperative would be foreign 
 matter, particularly out of harmony with the 
 correlative καὶ οὗ ϑέλετε. Comp. aiso Lechler in 
 the Studien und Kritiken, 1854, p. 1959. Comp. 2 
 Cor. iii. As the Jews, in their way, searched the 
 Scriptures very diligently (see Tholuck, p. 175), 
 the sentence, if imperative, must have specificd 
 and strongly emphasized theright mode of search. 
 [Grammatically, ἐρευνᾶτε may be imperative: 
 search, or indicative: ye search. It is not easy to 
 decide between the two interpretations. The 
 former has, by Luther’s German V. and by the A. 
 E. V., become the current interpretation in the 
 Protestant, as it was in the old Greek Church, 
 and is often (by an @ forfiort application to the 
 New Testament) popularly used as an argument 
 against Romanists. It is favored by the follow- 
 ing considerations: 1) The position of ἐρευνᾶτε 
 before τὰς γραφάς, which, however, is by no means 
 conclusive. 2) The omission of ὑμεῖς before 
 épevvare, comp. ὑμεῖς before the indicative δοκεῖτε. 
 8) The consent of the Greek fathers, with the 
 important exception, however, of Cyril of Alex- 
 andria. 4) The intrinsic improbability that 
 Christ should have spoken in any way reproach- 
 fully of the study of the Scriptures. (Hengsten- 
 
 *[Meyer puts only a comma after ver. 37. John might 
 have continned: οὔτε τὸν λόγον, efc., but by using καί, and 
 connecting the negation with the verb (οὐκ ἔχετε) instead of 
 the particle (οὔτε), he lays greater stress on the new charge 
 against the Jews.—P. 8.] 
 
 f[Olshausen: According to John the word of the eternal 
 God speaks or sounds in the mind of every man. Sin has 
 diminished, but not destroyed his susceptibility to truth. 
 Without something analogous in the mind, man cannot per- 
 ceive the things of God. It is the same as the “light in 
 thee,” Matt. vi. 23. But Lange’s interpretation (the same as 
 Meyer's) is preferable.—P. §.] 
 
 psy Henry, Doddridge, Barnes, Briickner, and Godet. 
 
 —P.S. 
 _ [The imperative is also preferred by Maldonatus (R. C.), 
 Cornelius a Lap. (R.C.), Grotius, and, among recent commen- 
 tators, by Stier, Tholuck, Ewald (p. 218), Hengstenberg (who 
 refers to Isa. xxxiv. 16), Baéumlein, Alford, Wordsworth 
 (wavering), Owen, Jacobus.—P. 8.] 
 
 --------- 
 
 berg discovers a far fetched allusion to Isa. 
 xxxiv. 16: “Seek ye out of the book of the 
 Lord,” a passage which is omitted in the Sept. )— 
 Yet these arguments are in themselves insufficient, 
 and must give way, in my judgment, to the one 
 consideration that the connection and natural 
 sense of the passage as a whole requires the in- 
 dicative. The Saviour exposes the inconsistency, 
 blindness and perverseness of the Jews in search- 
 ing the letter of the Scriptures, and imagining to 
 have eternal life in them, and yet refusing to be- 
 lieve in Him to whom these very Scriptures bear 
 witness, and who alone can give to them that life 
 which they vainly sought in the killing letter 
 instead of the vivifying spirit. Thus by their 
 unbelief the very book of God which they pro- 
 fessed to honor, became their accaser, and a 
 savor of death to them. Had He intended to 
 exhort the Jews to search the Scriptures, He would 
 not have continued: “for in them ye think, or, 
 imagine to have (ὑμεῖς δοκεῖτε ἔχειν) eternal 
 life,” but: ‘through them ye have (ἔχετε) or 
 rather, shall have, shall find, eternal life ;” nor 
 would He have added: ‘‘And they are they which 
 testify of Me,” but ‘for ;” this being the reason 
 why they should study theScriptures. He would 
 also probably have defined the verb as to the 
 spirit and manner of searching the Scriptures; 
 for the Jews did search them nicely and diligently, 
 although by no means in the best way. The 
 more natural interpretation, therefore, is this: 
 κε Ye do (indeed) search the Scriptures (not τὸν 
 λόγον ϑεοῦ, but τὰς γραφάς, the letter of the several 
 written books of the Old Testament), for in them 
 (not through them, as a mere means to get at the 
 living word of God) ye imagine to have eternal life ; 
 and they are they which testify of Me. And (yet— 
 how inconsistent, how preposterous!) ye are not 
 willing to come to Me that ye might huve (that eter- 
 nal) life. ’Hpevvaw is the very word which the 
 Sanhedrists used of the study of the Scriptures, 
 vii. 52, when they told Nicodemus: ‘Search 
 (ἐρεύνησον), and see that no prophet has arisen 
 out of Galilee.”* The Pharisees studied the Old 
 Testament as they kept the Sabbath, and Christ 
 rectified their study by pointing out the Christ 
 in the Bible, as He rebuked their Sabbath keep- 
 ing by doing works of mercy on the Sabbath 
 day. They knew the shell of the Bible and 
 ignored the kernel within. They searched 
 minutely, pedantically and superstitiously the 
 letter, but had no sympathy with the indwelling 
 soul. They idolized the written book, while they 
 resisted the living word contained therein (comp. 
 ver. 88). Such bibliolatry led them away from 
 Christ, while the true study of Moses and the 
 prophets leads to Christ, as the fulfiller of the 
 law and the promise. The O. T. promises life, 
 not to the mere reader and searcher, but to the 
 doer, of the law: ‘Ye shall therefore keep my 
 statutes and my judgments: which if a man do, 
 he shalllive in them” (Lev. xviii. 5). The Rab- 
 bis said: ‘He who acquires the worcs of the law, 
 acquires for himself eternal life (Qui acquirit sib 
 verba legis, is acquirit sibi vitam eternam).”’ The un- 
 believing Jews search the Old Testament to this 
 day in the same spirit and with the same result; 
 their minds are blinded, and the vail is upon 
 
 *{Hence Luthardt is all wrong in ascribing to ἐρευνᾶτα 
 here a profounder meaning.—P. §.] 
 
196 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 their heart (2 Cor. iii, 14, 15). In like manner 
 the New Testament is a sealed book to thousands 
 of its readers and students within the Christian 
 church, who either superstitiously, like the Jews, 
 or skeptically, like the rationalists, stick to the 
 mere outside of the Bible, and ignore or oppose 
 the Christ within. Christ is the life and light 
 of the whole Bible, its Alpha and Omega, and the 
 only key that unlocks its mysteries to the believ- 
 ing mind, Comp. the remarks on ver. 46.—P. 5.1} 
 
 For in them ye think ye have.—Thinking, 
 or imagining (δοκεῖτε) in opposition to believing or 
 knowing [and thinking to have in opposition /o ac- 
 tual having; comp. ver. 45, and chap. viii. 54 
 ὑμεῖς λέγετε], imply in the first instance igno- 
 rance, but here error also; therefore a censure 
 (contrary to Meyer); for the sense isnot: Ye 
 think that eternal life is communicated to you 
 through the Scriptures, but: Ye think to have 
 eternal life in the Scriptures themselves (the 
 plural is significant), i their mere outward letter, 
 und to have it as an external possession ou(side 
 of yourselves in their objective existence; thus 
 clearly designating that Rabbinism, which 
 for the Word of God made man substitutes the 
 Word of God made book (see Sir. xxiv. 23 [ταῦτα 
 πάντα βίβλος διαϑήκης ϑεοῦ ὑψίστου]: ecmp. H. 
 Richter: Die evang. und rim. Kirchenlehre, Bar- 
 men, 1844, p. 47.)* 
 
 And they are they [καὶ ἐκεῖναί εἰσιν]. 
 —Kai emphatic. [Just they, these very Scriptures 
 which ye search. The copula brings out the 
 absurdity of coupling contradictory things. Ye 
 search the Scriptures which testify of Me, and 
 ye reject Me; ye seek life, and ye will not come 
 to Me who alone can give you life.—P. S.] 
 Which testify of me.—The participle εἰσεν αἱ 
 μαρτυροῦσαί means strictly: they are the testi- 
 fiers of me, ἢ, e., their proper nature and office is 
 to bear witness of me. [The Old Testament was to 
 
 hrist a mirror which reflected His own image. ] 
 
 Ver. 40. And ye will not.+—The Scriptures 
 point to Christ; but they will not come from the 
 Scriptures to Him, that they might have life. 
 The αἰώνιος seems designedly omitted. They 
 think they already have the ζω αἰώνιος in the 
 letter of their Scriptures; but they must come 
 to Christ before they can have any life at all. 
 Of course the life meant is the ζωὴ αἰώνιος, but 
 here great stress falls on its very conditions and 
 incipiency. Bengel: Propius in Christo, quam 
 in Scripturis vita habetur. [Οὐ ϑέλετε im- 
 plies the voluntary character, and hence the 
 moral guilt of unbelief, comp. Matth. xxiii. 37.4 
 
 * [Rothe (Studien und Kritiken, 1869, p.67) and Weiss (Johan. 
 Lehrbegriff, p. 106), likewise maintain that δοκεῖτε implies a 
 censure of the excessive Rabbinical over-estimate of the 
 letter of the Bible. This view is strengthened by the em- 
 phatic ὑμεῖς, ye on your part, and the obvious sense of δοκεῖτε 
 in verse 45. I suggest also that ἐν αὐταῖς is significantly 
 chosen instead of δι᾿ αὐτῶν, as if the written Scriptures were 
 the eternal lite itself, while they are only the record of life and 
 the witness of Christ. Meyer rejects this interpretation, as 
 being inconsistent with the high veneration of Christ for the 
 Scriptures; but He is simply protesting (and that in the 
 wisest and most guarded manner) against the abuse and 
 perversion of the Scriptures, just as He protests against the 
 Jewish perversion of the Sabbath. Meyer admits, however, 
 that there is an opposition here to real ἔχειν ζωήν, which 
 Whrist could not say of the Jews, as they rejected the Chirist 
 of the Scriptures.—P. 8.] 
 
 + (Ewald reads this as a question. But it is stronger as an 
 assertion.—P. 8.] 
 
 f[Alford: “ The words ye are not willing to come, here set 
 
 The end of the discourse uncovers the secret rmo- 
 tive of this unbelief, namely the self-seeking am- 
 bition of the heart. Reason may be more easily 
 convinced of the truth of Christianity than the 
 will may be subdued to the obedience of Christ. 
 The springs of belief and unbelief are in the 
 heart rather than the head. ‘‘ Keep thy heart 
 with all diligence, for out of it are the issues 
 of life,” Prov. iv. 28.—P. 8.] 
 
 Ver. 41. Glory from men.—Glory. Mere 
 honor, especially in John, cannot be intended 
 by the word δόξα. It is the δόξα of the Messiah. 
 This Christ declares He will not receive, or ap- 
 propriate, from human sources. ‘The connection 
 is: The Father testifies of Me in the Scripture; 
 I must leave all to Ilim, as He glorifies Me; I 
 cannot be glorified by the testimony of John in 
 his ministry among you. That Jesus intended 
 to prevent the charge of injured ambition (Lut- 
 hardt, Meyer), is hardly to be supposed. 
 
 Ver. 42. But I know you.—["Eyvoka, 
 perfect. Bengel: Cognitos vos habeo; hoe radio 
 penetrat corda auditurum. He knew them from 
 their past history and from their conduct to- 
 wards Him.—P. 8.] With His sure discern- 
 ment, that their heart is not directed towards 
 God, He cannot and will not éxpect that His 
 δόξα will be prepared for Him by the Sanhedrin, 
 or by Judaism in general. The reason why they 
 did not know, and honcr Him, was that they did 
 not love God. Ye have not the ilove of God 
 in you.—They had none of that spirituality 
 which is earnestly directed towards God and 
 eternal things. Τὴν ἀγάπην: the love which 
 is required by the law, as its sum and substance, 
 or even that which is awakened by the promise. 
 In you.— Ev ἑαυτοῖς [in your own hearts]. 
 They have this love in their holy Scriptures, 
 outside of themselves, in the holy medium of reve- 
 lation, as they have eterna! lite outside of them- 
 selves ;—they themselves are full of worldliness. 
 
 Ver. 43. In my Father’s name.—The very 
 fact that He iscomeinthename of His Father, that 
 Ile has predicated nothing of Himself, that He 
 has executed the mission of the Father, done the 
 works of the Father, answered to the testimony 
 of the Father in the Old Testament, that He has 
 even avoided the oft falsified name of Messiah, 
 is the reason why they do not receive Him. 
 
 If another shall come in his own name. 
 —We might doubt whether the Lord does not 
 intend to say: under the assumed name of Mes- 
 siah in some specifically shaped form. But the 
 man coming in his own name is, in any Case, a 
 false Messiah (Meyer, against Luthardt); for he 
 comes, (1) with no commission from the Father, 
 but of his own ambitious impulse; (2) not with 
 the works of the Father, but with self-chosen 
 deceptions; (3) not for the glory of the Father, 
 but for his own; (4) not in agreement with the 
 holy Scriptures, but with a false Messianic idea. 
 Meyer: ‘‘He will find acceptance, because he 
 satisfies the opposite of the love of God, self-love 
 (by promise of earthly glory, eée.). A distinct 
 prediction of false Messiahs. See Matth. xxiv. 
 24. According to Schudt: Jiidische Merkwiirdig- 
 keiten, 6, 27, 30 (in Bengel), sixty-four such de- 
 
 forth strikingly the freedom of the will, on which the unbe- 
 liever’s condemnation rests: see chap. iii. 19.’—P. 8.] 
 
 ——————EE— ————— ΩΝ αν αχου Ἢ 
 
 DS 
 
CHAP. 
 
 V. 1-47. 19] 
 
 ceivers have been counted since the time of 
 Christ.” Since then many new ones have doubt- 
 less been added. (See the periodical: Dibre 
 Emeth, Breslau, 1853 and 1854, and the note in 
 Heubner, p. 304.) Tholuck, without sufficient 
 reason, disputes the reference of the passage to 
 false Messiahs, and refers it only to the false pro- 
 phets, who came in their own name, and always 
 found more followers than the true. Yet all ap- 
 pealed to a divine commission. Those who 
 came in their own name, did so in opposition to 
 the true Messiah; and this method is always 
 pseudo-Christian and anti-Christian at the same 
 time. Meanwhile the false prophets of the an- 
 cient tine were but fore-runners of the pseudo- 
 Messianic manifestations of the New Testament 
 age; and such future manifestations the Lord 
 evidently has inview.* Him ye wililreceive. 
 Affinity of the ungodly mind, more explicitly de- 
 clared in John xii. 45. 
 
 Ver. 44. Who receive glory one from 
 another.—Not merely honor, but here again 
 δόξα, with reference to the specific honor of Mes- 
 siah: Messianic honors. Messianic dignities are 
 both accorded and accepted in a hierarchical 
 system from human, sinful motives, ambition, 
 favor andthe like, And seek not the glory 
 that cometh from the only God.—Hcre 
 evidently the δόξα is the divine pleasure, as con- 
 ferring honor and glory on the believer; the 
 δόξα ϑεοῦ of Paul in Rom. ili. 23. From the only 
 God, παρὰ Tov μόνου ϑεοῦ. Grotius, De 
 Wette [E. V., Godet]: From God only; making 
 the adjective rather adverbial. Meyer and Tho- 
 luck [Alford], on the contrary, take μόνος after 
 the analogy of John xvii ὃ: Ὁ μόνος ἀληϑιενὸς 
 Yedc; 1 Tim. vi. 15: Ὁ μόνος δυνάστης. It was 
 the deepest reproach to Jews, who gloried in the 
 worship of the one God, that they recognized so 
 various, and even human, sources of the δόξα, as 
 really to be polytheistic in their conduct. These 
 creature lights, in which the lustre is not recog- 
 nized as radiance from the centre of light and 
 honor in the only God, but which are made by 
 men of men,—these form a disguised and subtle 
 polytheism, a heathenism within a Judaistic 
 hierarchical systein. ᾿ 
 
 Ver. 45. Do. ποῦ think that I shall accuse 
 you.—[Christ’s office is not to accuse, but to 
 judge.] Referring, no doubt, to the accusations 
 which they brought against Him and the human 
 trial upon which they put Him. Before their 
 court He has assumed more and more the mien 
 of a majestic judge. He has finally represented 
 them as contradicting tie testimony of God, as 
 anti-Christs, pagans. They are disarmed by 
 the authority and power of His words, and dis- 
 charge Him. Now, so far as He is concerned, 
 He proposes to discharge them. He will not ac- 
 cuse them tothe Father, butanother, says He, will 
 accuse you, even Moses, in whom ye hope 
 [ἡλπίκατε, have set your hope, comp. 2 Cor 
 1.10]. This is the last, the mightest stroke + 
 
 *[Some of the fathers, and recently also Alford, refer the 
 passige to the anti-Christ who shallappear in the latter days, 
 % hess. 11. 8-12.—P. 8.] ᾿ 
 
 7(Bengel: “Maxime aptus ad conclusionem.” Godet: “ Sa 
 parole prend une forme dramatique οἱ suisissante.... Il se 
 trouvera que celui dont vous me reproche de transgresser lu 
 loi, timoignera pour moi, tandis qu il s’Clevera contre vous, ses 
 tcluteurs. Quel renversenent de toutes leurs notions.” —P. 8.| 
 
 That very Moses on whom they set their hope, 
 willaccuse them, and put their hope to shame. 
 Not exactly the Holy Scriptures (Tholuck), but 
 Moses himself, in his spirit, as the representa- 
 tive of the legal basis of the Holy Scriptures. If 
 they rightly searched the Scriptures, they would 
 find Christ and only Christ in the Old Testa- 
 ment, even in the books of Moses alone; but 
 they find Moses in them, and only Moses, only 
 law even in the prophets, and on this omni- 
 present Moses, whose all the Scriptures are in 
 their view (see ver. 47), that is, on the legal 
 element of the Holy Scriptures, they placed their 
 self-righteous confidence. Through Moses they 
 sought to be heirs of the Messianic kingdom; 
 Christ Himself was to appear as a second Moses 
 (nova lex). But Moses, says He, is the very one 
 who will accuse you. Not so much that the law 
 pronounces the curse on those who deal in the 
 works of the law, as that Moses, both in single 
 passages (Deut. xviii. 15), and in his whole law, 
 especially in the types, wrote of Christ. Bengel: 
 Seripsit nusquam non. [Comp. further remarks 
 sub. ver. 46.—P. 5.1 Where and how accuse? 
 
 In all judgments of conscience as well as in all 
 the historical judgments of Israel the real Moses, 
 the spirit of the law, accuses them for their un- 
 belief even unto the end of the world. Not, 
 therefore, for unbelief of particular prophecies, 
 ‘‘as even De Wette thinks, but because the re- 
 ligious spirit of his law deposes so strong a testi- 
 mony in favor of Him who, by His whole appear- 
 ance, proves that He 15 the fulfilment of it.” Tho- 
 luck. 
 
 Ver. 46. For if ye believed Moses, ya 
 would believe me.—TZrue luw-Jews are tru2 
 Jauith-Jews. The same applies .to Christianity. 
 [Every true Jew who follows the teachings of the 
 
 Old Testament revelation, becomes naturally a 
 Christian, as was the case with the apostles and 
 primitive disciples, but every bad Jew instinctive- 
 ly rejects the gospel, because the Old and New 
 Testaments are the revelation of one and the same 
 God, the Old being a preparation for the New, the 
 New the fulfilment of the Old. “Novum Testa- 
 mentum in Vetere latet, Vetus Test. in Novo patet.”’ 
 The agreement of Moses and Christ is also the 
 underlying thought of the whole sermon on the 
 Mount; Matthew and John are the disciples of 
 one Master.—P. S. 
 
 [For of me he wrote, wep? γὰρ é0v—em- 
 phatically placed first—éxetvoc éypaperv.— 
 Moses wrote of Christ, as the seed of the woman 
 that shall bruise the serpent’s head (Gen. iii.), 
 as the seed of Abraham by which all the nations 
 of the earth shall be blessed (Gen. xii. ff.), as 
 the Shiloh unto whom shall be the gathering of 
 the people (Gen. xlix.), as the Star out of Jacob, 
 and the Sceptre that shall rise out of Israel 
 (Numb. xxiv. 17), as the great Prophet whom 
 God will raise up, and unto whom the Jews 
 should hearken (Deut. xviii.). Moreover, the 
 moral law of Moses, by revealiff€ the holy will 
 of God and setting up a standard of human 
 righteousness in conformity with that will, 
 awakens a knowledge of sin and guilt (Rom. iii. 
 20; vii. 7), and thus serves as a school-master 
 to bring us to Christ (Gal. iii. 24). Finally, the 
 ritual law and all the ceremonies of Mosaic wor- 
 ship were typical of the Christian dispensation 
 
198 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 (Col. ii. 17), as the healing serpent in the wilder- 
 ness pointed to Christ on the cross (Numb. xxi. 
 9; John iii. 14). This is a most important testi- 
 mony, from the unerring mouth of Christ, to the 
 Messianic character and aim of the whole 
 Mosaic dispensation, and to the Mosaic origin 
 of the Pentateuch. Comp. Luke xxiv..44; Rom. 
 x.5.—P. 5.1 
 
 Ver. 47. But if ye believe not his writ- 
 ings, how shall you believe my words ?— 
 V'wofold antithesis [Moses and Christ—Moses’ 
 writings and Christ’s words]. First, as the 
 stronger, éxeivov—éuoic. Not as if Muses were 
 more credible than Christ. But he is easier for 
 beginners, and only through him do men get to 
 Christ. This antithesis does not, as Meyer 
 thinks, exclude the second. The Sanhedrisis, 
 like the Rabbins in general, officially concerned 
 themselves simply with the writings; the words 
 of Christ they heard only by the way.* They 
 had sought to prosecute Him according to the 
 Sabbath law of Moses; He declares that they 
 are apostates from Moses. But as they postpone 
 their judgment, He postpones His. 
 
 [The discourse ends, as Meyer says, with a 
 question ‘of hopelessness,” I prefer to say, 
 holy sadness. Yet after all there is implied in 
 this question a tender appeal of that infinite love 
 which would again and again gather the children 
 οἵ Jerusalem together, even asa hen gathereth 
 her chickens under her wings, though they 
 would not (Matth, xxiii. 37).—This whole dis- 
 course is one of the most remarkable in the New 
 Testament. Nowhere else does Christ so fully 
 explain His relation to His Father. It is not 
 metaphysical, but the simple expression of His 
 filial consciousness. With the utmost natural- 
 ness and almost childlike simplicity He utters 
 the sublimest truths concerning His official de- 
 pendence on, and essential oneness with, the 
 Father. This relation the Nicene Creed has 
 briefly and clearly expressed by calling Christ 
 *‘ Light of Light, God of God, very God of very 
 God.” What can we mortals do but reverently 
 listen to these astounding disclosures of the 
 
 mysterious union of the Saviour of the world, 
 
 with the infinite God! And how terrific is the 
 force of the argument against the blind and dead 
 leaders of the Jews, especially when, at the close, 
 He pursues them to their own territory and takes 
 away the very foundation from under their feet 
 by calling the grand figure of their liberator and 
 lawgiver in whom they placed their hope, from the 
 grave, and changing their pretended adyocate into 
 their accuser! The whole discourse is so charac- 
 teristic, grand, pointed and telling, that the idea 
 
 f an invention is utterly preposterous. Eyen 
 Strauss and Renan dare not deny its essential 
 genuineness, though they insist upon its Johan- 
 yean coloring. ‘* Le th2me,” says Renan of the 
 Johannean discourses in general ( Vie de Jésus), 
 speut wélre pas sans quelque authenticilé; mais 
 
 * {Alford insists on the antithesis of γράμματα πῆ ῥήματα. 
 “Moen give greater weight to what is written and published 
 than to mere words of mouth;—and ye in particular give 
 greater honor to Moses than Me: if then ye believe not what 
 he has written. which comes down to you hallowed by the 
 reverence of ages,—how can you believe the words uttered by 
 Me, to whom you are hostile? But this is not all: Moses 
 Jeads to Christ; if then ye reject the means, how shall ye 
 reach the end?”—P, 8.] 
 
 71 
 dans Vexécution, la fantaisie de Vartiste se donne 
 pleine carriére.”’ But John first became conformed 
 in his mind to Christ before he conformed Christ 
 to his mode of thought and speech, so that his 
 theology is a faithful reflection of the theology 
 of Christ. It would take no less than another 
 superhuman Jesus to invent such a Jesus as the 
 one exhibited by this plain fisherman of Galilee. 
 The historical reality is the only sensible solu- 
 tion of the problem.—P. 5.1 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The advancing opposition of the darkness to 
 the light of the world, in its most diverse forms. 
 
 2. Christ, the quickening life, is the central 
 thought of chapters iv.-vii. Inthe fourth chap- Ὁ 
 ter He presents Himself as the refreshment of 
 life, the fountain of peace; in the fifth, as the 
 fountain of healing, the healing quickener of 
 the sick and the dead, even to resurrection; in 
 the sixth, as the sustaining and nourishing bread 
 of life; inthe seventh, as the hidden, mysterious 
 spirit-life, whence the fresh fountain-life of the 
 spirit flows. After this the idea of light comes 
 forward. In the eighth chapter Christ is the 
 preserving, enlightening light, the day of the 
 world; in the ninth, the awakening, quickening 
 light, the light-star of the world, by which the 
 blind receive sight, «nd those who profess to see, 
 become blind; in the tenth, the shepherd through 
 life to death; in the eleventh, the resurrection 
 from death to eternal life; in the twelfth, the 
 trausfigurer of death into the seed of full and 
 glorious life. 
 
 3. As the fourth chapter presents Christianity 
 in contrast with sacred antiquities (Jacob's 
 well), and with the places and services of the 
 temple in the ancient time, so this fifth chapter 
 unfolds it in contrast with ancient miraculous 
 localities and curative resorts. 
 
 4. The very first public attendance of Christ 
 at a feast had been followed by a hostile demon- 
 stration of the Jews; and this second one brings 
 them already to the commencement of capital 
 process against Him. This contrast of the feasts 
 of the Jews and the feasts of Christ runs through 
 the whole fourth Go pel; the former preparing 
 death for Christ, the latter quickening the world 
 with miracles of life. A contrast which reminds 
 us of autos-da fe,* Maundy Thursday=bulls, and 
 Saint Bartholomew nights on the one hand, and 
 the true evangelical festivals of the faith on the 
 other. 
 
 5. The man healed at the pool of Bethesda is 
 not only parallel, but also in some respects a con- 
 trast, to the man healed at the pool of Siloam. 
 The most important point of contrast is the in- 
 dolence and sleepiness of the one and the bright- 
 ness and energy of the other. But just this 
 makes the former case the more suitable type of 
 the general resurrection. The re-animating 
 principle in Christ raises up not only living be- 
 lievers, but also in the last day the most lifeless 
 unbelievers; though a whole age intervene be- 
 tween the first and the general resurrection. 
 
 6. The fountain of Bethesda an example of 
 
 *(The inquisitorial “acts of the faith,” it will be remem- 
 bered, were usually celebrated on some church festival.— 
 E. D. Y.] 
 
CHAP. V. 1-47. 
 
 199 
 
 earthly sources of healing, a symbol of the di- 
 vine source; the pool and hall of Bethesda an 
 example of watering-places, hospitals, efc., a 
 symbol of the theocracy; the hall of Bethesda, 
 visited by Christ, a representative of the church, 
 the dispensary of divine grace in the sinful 
 world. 
 
 7. The Sabbath of the Jews and the Sabbath of 
 Curist. Christ here gives the deepest warrant 
 for the higher Sabbath work, in opposition to a 
 deal Sabbath rest. God’s creating, and God’s 
 working in His creation, are different things 
 And the most important works of God in His 
 Sabbath are His festal works of love for the 
 restoration of man. So with this festal Sabbath 
 work of Christ. The Sabbath of the Christian 
 should followtheexample. [Comp. Exeg. Notes 
 on ver. 16.—P.S.] 
 
 8. The two accusations brought against Jesus 
 before the Jewish court mark the two positive 
 fundamental motives of the persecution of Him, 
 which come out stronger and stronger in the 
 progress of the Gospel history. The first is His 
 offending against their statutes, particularly 
 their Sabbath laws; the second is His manifesta- 
 tion of Himself (as Son of God), offending against 
 their deistic theology. But we must not over- 
 look two corresponding negative motives: (1) 
 Their anger at His refusal to embrace and yield 
 Himself to their chiliasm; (2) their envy at His 
 greatness and consideration with the people. 
 These different motives may be reduced to the 
 single motive of the offence He gave their hierar- 
 chical malignity. This offence was (1) objec- 
 tive; a statutory offence, both (a) ecclesiastical, 
 with reference to the Sabbath, and (4) theologi- 
 cal, with reference to the doctrine of the unity 
 of God. The offence was (2) subjeqtive; an 
 official offence, in that (α) He does not fall in 
 with their ideas, is not a Messiah to suit their 
 worldly ambition, and (0) He eclipses them be- 
 fore the people, rousing their envy. The oppo- 
 sition may also be expressed in Johaunean terms, 
 as the hostility of darkness to light (of lie to 
 truth), of hatred to love, of death to life. 
 
 9. The self-offence of Christ before the judg- 
 ment-seat, in respect to its wisdom, which is es- 
 pecially striking in the interchange of the third 
 and first persons, is a master-stroke, eclipsing 
 all human rhetoric. In respect to its matter, it 
 is the divine depth of the doctrine of the organic 
 nature and process of the resurrection, from its 
 origin in Christ, through the awakening and 
 quickening wrought by Him, to the full regenera- 
 tion of the world; the organic difference and 
 contrast also between the first resurrection and 
 the second being indicated thereby. In respect 
 of its issue or effect, the discourse marks a vic- 
 tory, after which the Jewish court drops the 
 action, but does not abandon it. 
 
 10. The discourse of Christ speaks of the 
 Father in His deepest nature and work: as being 
 life in and of Himself and giving life; of the 
 nature of the Son as corresponding to the es- 
 sence and operation of the Father; and of this 
 in particular, as bringing wita ita corresponding 
 moral administration. The discourse then exalts 
 the economy of the Son as an administration of 
 Saving quickening (a time of grace), which sus- 
 pends the old judgment, and presents the new 
 
 judgment of the Son purely as a condemnation 
 to be left unquickened by the Son. It presents 
 the healing work of Christ as a basis and pres- 
 
 ‘age of the awakening of the dead, the spiritual 
 
 awaking as the introduction and beginning of the 
 bodily ; and it exhibits this last in its double as- 
 pect of the consummation of life and the con- 
 summation of damnation. It declares the final 
 purpose of the judgment: The glorifying of the 
 Son for the glory of the Father. Next it treats 
 of the great testimonies which accredit this mis- 
 sion of Christ: The testimony of a historical 
 office (John); the testimony of the Father in 
 miracles, and in the holy Seriptures; and in 
 particular the testimony of Moses. Finally it 
 holds up the contempt of these witnesses as 
 punishing itself by preventing the man, misled 
 and obstructed by the false witnesses of hu- 
 man ambition, from perceiving the witness of 
 the Holy Ghost, and sv deprives him of all 
 witnesses of power and blessing, and plunges 
 him through unbelief into condemnation. ‘The 
 re-awakening of the dead of Israel in the time 
 of the Messiah had been predicted by Isaiah 
 (xxvi. 19) and Ezekiel (xxxvii.); and the general 
 resurrection of the righteous and the wicked, by 
 Daniel (xii. 2), pointing, in immediate con- 
 nection, to the Messiah intrusted with the judg- 
 ment of the world; comp. Ps. ii. 8; cx. 6; Is. 
 xlv. 23, 24; Ixvi. 23, 24; Joel iii. 1; Mal. iii. 2. 
 But as the kingdom of God among Israel had to 
 begin inwardly, before it could appear in out- 
 ward glory, so the resurrection of the dead and 
 the judgment; he alone who is spiritually quick- 
 ened has the pledge, and the beginning, of the 
 bodily resurrection to life; by faith or by unbe- 
 lief each one alrendy pronounces his own 56Π- 
 tence, chap. iii. 18. In token of the spiritual 
 and the future bodily resurrection, and of the 
 unity of the two, Jesus at that time raised dead 
 persons to life,” efc. Gerlach. 
 
 11. The quickening work of Christ. He who 
 would hinder Him in it, passes judgment, be- 
 cause he closes the day and the work of grace. 
 But Christ does not suffer Himself to be hindered, 
 because the Father, with His quickening power, 
 gives Him commission to perfect His quickening. 
 This judging is the reverse side (the medium) of 
 His quickening. In proportion as He cannot 
 and does not quicken, condemnation exists; 
 either still exists, or exists anew. 
 
 12. The different witnesses of Christ. If the 
 testimony of the Baptist here seems subordinate 
 to the testimony of the Scriptures, it is not his 
 testimony as such, but only his testimony by 
 itself, in distinction from the entire testimony of 
 the Old Testament, of which his is the comple- 
 tion. : 
 
 13. Christ, in picturing the Jews thinking 
 they have eternal life in their sacred books, 
 characterizes every false estimate of ecclesiasticism 
 or the objective church. The general perversion 
 of this spirit is objectivism, a person’s alienating 
 his religion from himself, and thinking he has his 
 life as an external treasure in ecclesiastical objects 
 and means; whether the mere outside, the letter, 
 of the holy Scriptures, or the mere elements of 
 the sacraments, or the mere official processes of 
 church discipline. The essence pf this objee- 
 tivistic churchliness is lifelessness, .nspiritual- 
 
200 THE GOSPEL ACCORDING TO JOHN. 
 
 ness, residing first in the spiritually dead per- 
 sons, and thence making the objects dead like- 
 wise. The objectivism of the Jews had a double 
 form. They thought they had their life in the 
 Scriptures, and in their traditional theology, or 
 the traditions of the elders. Christ intimates 
 the second point, but gives the prominence to 
 the first, because the Scriptures have, besides 
 the letter that kills, a spirit that quickens; and 
 because this spirit is their true life, in which 
 they testify of Christ. The same sort of exalta- 
 tion of the legal canonical authority of the Bible 
 over the living revelation of God in voices and 
 visions, and especially in Christ, shows itself in 
 various ways even in the Protestant theology. 
 
 The true ground, however, is not the opposite | 
 
 extreme of a subjectivism whick loosens off from 
 the Scriptures, but a subjective spirit of faith 
 which inwardly unites itself with the testimony 
 of holy Writ. 
 
 14. The crown of the address of Jesus in this 
 judicial hearing is the gradually developed idea 
 of the essential judgment, in which Moses him- 
 self, to whom Christ’s accusers appeal against 
 Him, will appear against them as tueir accuser. 
 
 HOMILETICAL AND PRACTICAL. 
 
 In proportion as Christ, the Light and the Life, 
 attracts kindred, susceptible souls, He repels the 
 haters of light.—TLhe awaking and the working 
 of the powers of darkness in Israel against the 
 Lord.—Christ’s act of healing in the little Be- 
 thesda (house of grace), and His discourse of the 
 great Bethesda of the Father and the Son.—The 
 reflection of the legalistic spirit of the Jews in 
 the capital action which they brought against 
 Christ : 1. They arescandalized by His entrance 
 into the emblematical ‘‘ house of mercy ” with a 
 substantial work of mercy (eclipsing the medi- 
 cinal bubbling and the angel). 2. They charge 
 against Him His festal work of charity on the 
 Sabbath as a labor deserving of death, and as a 
 bad example. 3. On the feast of Purim, the 
 feast of the reversed lot (which gave safety to 
 the Jews and destruction to the heathen, re- 
 versing what seemed to be decreed), they made 
 a sinner’s lot of new life the lot of death for him. 
 4. His vindication, appealing tothe example of 
 his Father, they turn into a second and a heavier 
 accusation, 5. When they cannot condemn Him, 
 and are speechless, they turn their nonsuit into 
 a reservation to persecute Him the more steadily. 
 —On the feast-day, which the people are keep- 
 ing with merry-making, Christ visits the hospital. 
 —The most helpless of all attracts most Christ’s 
 attention.—As the hand of justice touches the 
 highest haughtiness, the hand of mercy touches 
 the lowest misery.—The sufferer says: ‘I have 
 no man;”’ and the Saviour stands by him.—The 
 pool of Bethesda a type of favored localities in 
 a religious community in which the highest 
 miraculous aid has not yet appeared. The 
 miraculous aid is (1) enigmatical (an angel 
 troubling the water); (2) occasional (at a cer- 
 tain season); (3) extremely limited (to the one 
 who steps in first ;) (4) to many unavailable (the 
 impotent). — Irresolution and impotence, the 
 worst part of any malady (in melancholy, hypo- 
 ehondria, eéc.): 1, It is itself disease. 2. It 
 
 aggravates the other disease. 3. It hinders the 
 cure. 4, It can make the cure uncertain again 
 (‘‘ lest a worse thing. come unto thee’’).—Christ 
 takes even the honest wish of a man of faint 
 faith, for faith.—As here Christ’s word of power 
 puts an impotent man upon his feet, so in the 
 general resurrection it sets the universe upon its 
 feet.—The cripple at the pool of Bethesda, com- 
 pared with the blind man sent to the fountain of 
 Siloam, John ix.—‘‘ He that made me whole, 
 the same said unto me, Take up thy bed, and 
 walk.” The feeblest confesssion, still a confes- 
 sion.—If it is lawful to be made whole, it must 
 be lawful to go home with the bed.—The first 
 word of Christ to the impotent man in Bethesda, 
 and His second word to the healed man in the 
 temple. — Christ’s self-defence (see Doctrinal 
 Thoughts, No. 9).—‘* My Father worketh.”” The 
 difference between a festal, divine working and 
 an unlawful, human laboring.—The working of 
 God in the medicinal spring (or well of health) 
 an emblem of the saving operation of God in 
 general. 1. In its forms: a. The saving operation 
 of the Father in the kingdom of nature. ὁ. The 
 saving operation of Christ in the kingdom of 
 grace. 2. In its stages: a. Christ’s miraculous 
 healing and raising of dead in general. 6. The 
 spiritual awakening and the organic unfold- 
 ing of salvation in the New Testament dispensa- 
 tion. c. The finished work of salvation in the 
 general resurrection.—The Lord’s highest justi- 
 fication made a capital charge against Him.— 
 Ver. 19: Christianity the second, thespiritualized 
 and glorified creation. 1. Christ the image of 
 the Father; 2. His word the spirit of the cre- 
 ation; 8. His work the copy of the works of 
 the Father.—The Son’s inability to do any thing 
 of Himself, a paraphrase of His omnipotence to 
 do whatever the Father does. —The Father’s 
 speaking and showing to the Son, an out-flowing 
 of His love. —The Son’s hearing and doing, 
 a proving of His reciprocal love.—The perfect 
 harmony of Christ’s moral conduct with His es- 
 sential nature.—‘‘ And He will show Him greater 
 works than these.” The works of healing a 
 fore-shadowing of the miracle of the resurrec- 
 tion.—The Son unrestricted in His quickening 
 work (**quickeneth whom He will’’); or, Clirist’s 
 ministration of grace amenable to no limita- 
 tions: 1. To no abridgment of its day. 2. To 
 no contraction of its field. 8. To no diminution 
 of its wonders.—Every opposition to the saving 
 work of Christ a condemnatory judgment, which 
 would make (call in, administer) the judgment 
 day itself.—The Father has committed judgment 
 to the Son; implying: a. Every condemnation 
 of the old dispensation, before the Son judged, is 
 removed (it is a day of grace). 6. The Son’s 
 judging is but the consequence and the reverse 
 of His quickening (the manifestation of the self- 
 condemnation of unbelievers).—The design of 
 the merciful judgeship of Christ: 1. To glorify 
 the Son above all (Phil. ii, 6-11). 2. To glorify 
 the Father through the Son.—Only as men honor 
 Christ as Son, do they honor God as Fath+r.— 
 Only in personal homage to Christ does the bright- 
 ness of the personal divine Being disclose itself 
 to man (the personal essence is known through 
 the essentially personal manifestation).—Verse 
 24: «Verily, verily, etc. The sure way to the 
 
 ee, 
 
CHAP. V. 1-47. 
 
 201 
 
 highest salvation for all. 1. The way: a. Hear- 
 ing Christ’s word. ὁ. Believing God in His 
 sending of Christ. 2. The salvation: a. Having 
 everlasting life. 6. Coming not into condemna- 
 tion, 6. Being passed from death unto life.— 
 The utmost passiveness of submission to God 
 through Christ, the highest action —All in the 
 foundation of the Christian life has been already 
 done, when any decisive beginning is made in 
 the manifestation.—‘tThe hour is coming, and 
 now is.” All the future is included in the pres- 
 ent of Christianity. This is true (1) in the his- 
 tory of Christ, (2) in the history of the church, 
 (3) in the individual Christian.—In one hour of 
 the eternal life all hours of the eternal future lie 
 in germ. —The spiritual resurrection as the 
 ground-work and the genesis of the universal 
 resurrection.—All must hear the voice of Christ; 
 but only those who hear aright, shall live-—The 
 resurrection of all bodies must follow as by na- 
 tural necessity from the operations of Christ, but 
 the resurrection of hearts depends on voluntary 
 faith, which Christ does not foree.—Christ the 
 dispenser of life, in the special sense, as Son of 
 God.—Christ the judge, in the special sense, as 
 Son of Man. And yet at once life-giver and 
 judge in both relations.—Christ’s power to have 
 life in Himself (see above). — ‘+ Marvel not” 
 (comp. ver. 20); or, the most extraordinary mani- 
 festations of Christianity yet impend.—‘‘ The 
 hour is coming dn which all.” It is coming, (1) 
 as the hour of the great trumpet which all must 
 hear; (2) as the judgment-day of pure light, in 
 which all must appear; (8) as the millennial 
 summer, which brings everything to maturity.— 
 Those who come forth on the day of the resur- 
 rection: 1. What all have in common (all co.ne 
 forth under the operation of Christ’s power; all 
 must hear the voice of His power, follow its call). 
 2. How they differ and separate (in their rela- 
 tions to the operation of the grace and Spirit of 
 Christ). a. The result of the manifestation: 
 Some have done good according to the principles 
 of the kingdom of God, have sealed their faith 
 by works of love; the others have done evil, 
 have sealed their unbelief in obduracy. ὦ. The 
 reward: The two classes come severally to the 
 resurrection, the complete development, of the 
 sentence which is in them.—Verse 50: The judg- 
 ment of Christ, a judgment of the Father also.— 
 The witnesses who accredit the Lord: 1. He does 
 not begin with His own testimony (but leaves 
 this to follow other testimonies, without which 
 it could not have its full weight). 2. He does 
 not rest upon the official testimony of John, which 
 ought to have satisfied the Jews, but could not 
 satisfy Him (and so to this day He rests not on 
 the oMicial testimony of the church, though to 
 men this must suffice for the beginning). 3. But 
 He appeals to the testimony of the Father in His 
 works (miracles of power) and in the Holy Scrip- 
 tures (miracles of prophetic knowledge).—Verse 
 32: Christ sure of His divine credentials. —The 
 misconduct of the Jews towards John the Bap- 
 tist a presage of their misconduct towards the 
 Lord: 1. Of John’s solemn mission (preaching 
 repentance) they made a pleasant entertainment ; 
 and, conversely, of the glad tidings of Christ they 
 madea tragic offence. 2. They separated John’s 
 light from his fire, that they might dance with 
 
 the visionary hope of an outwardly glorious 
 Messianic kingdom; and in Cirist they despised 
 the light, that they might harden themselves in 
 the fire of His love. 3. In the fickleness of their 
 enthusiasm they soon gave John over to the 
 caprice of Herod; and with the same fickleness 
 they delivered the Lord to Pilate-—The miscon- 
 duct of the spirit of the world and the spirit of 
 the age towards the messengers of God.—Christ 
 still attested, and more and more attested, by the 
 words of Scripture and tokens of life.—Marks 
 of dead and false faith: 1. It adheres to the 
 means of revelation (Scriptures, tradition, 
 church, sacraments. ministry), and has no sense 
 for their living origin, the personal God. 2. It 
 adheres to the forms of those means, and has no 
 heart to receive the personal centre of them, Je- 
 sus Christ, with His word. 8, It adheres to the 
 particulars of the forms (the letters of the Scrip- 
 ture), and imagines it has eternal life in them, 
 while it is full of antipathy to Christ and the life 
 itself. Or: 1. It has a Scripture and tradition 
 of revelation, and no quickening power of it in 
 the Spirit of the living God. 2. It has holy 
 Scriptures, but no holy Scripture, the centre of 
 which is the living Christ. 3. It thinks it-has 
 eternal life outside of itself in the means of grace, 
 while it bears enmity to the life of the spirit in 
 Christ, the very life itself. —This dead faith alien- 
 ates itself moreand more (1) fromthe Father, the 
 source of revelation, (2) from the living Christ, 
 the word of revelation, (3) from the life of the 
 Spirit, the life of revelation.—Men cannot have 
 eternal life merely outside of themselves, in ex- 
 ternal church privileges.—Even the Holy Scrip- 
 ture should not be exalted, in a legal spirit, above 
 the living Christ.—A man’s study of Scripture 
 must be vivified by the study of his own heart.— 
 Faith, when merely external, may turn itself upon 
 any means of revelation: (1) Turn from personal 
 life to things, (2) from the inner life, the spirit, 
 to the outer form, (3) from the centre of the life 
 to the details of its exhibition. —The moral 
 causes of dead faith: 1. Want of sense for the 
 divine spiritual glory of Christ, for the purity of 
 His life and the revelation of the Father in Him. 
 2. Morbid sensitiveness to the false spiritual 
 glory (honor) of men. 38. Ambitious desire to 
 take part in the mutual glorification of men; or, 
 the want of that simplicity which constitute the 
 true responsiveness to God through Christ, aris- 
 ing from the ambition of the heart, which is a 
 false responsiveness to the honor of men.—Aver- 
 sion to God and propeusity to deify the world 
 and self, the fundamental characteristic of sin 
 and of heathenism, and the root of the perversion 
 of the (theocratic and ecclesiastical) dispositiou 
 to believe.—The condenmation of the false, le- 
 galistic faith: 1. It misses salvation in Christ, 
 and falls over to false prophets and false Mes- 
 siahs, and to anti-Christ at last. It loses the 
 honor which is from God, and comes to shame 
 before the world itself. 38. It finds its heaviest 
 condemnation in the law of the Lord itself, which 
 it hypocritically professes to houor.—Unbelief, 
 the soul of a dead and empty legalistic faith.— 
 The spirit of legalism is much more completely 
 condemned and overthrown by its own illegality 
 (its lawlessness) than by Christianity —Before 
 the eyes of the world this spirit is put to confu- 
 
 ») 
 ae 
 
202 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 sion by the law, especially by the fundamental 
 laws of humanity as laid down by Moses, far in 
 advance of the judgment-day.—Christ in His 
 first judicial appearance, and in His last. 
 Srarke: Mova Bibl. Tub.: The example of 
 Christ in attending public worship at every op- 
 portunity, even though He had no need of it.— 
 Tbid.: Whatisthe world but a hospital, the abode 
 οἵ the bodily and spiritually sick ?—Zeisius: 
 The world a very Bethesda.—Masus: Hospitals, 
 asylums for poor and sick are most justly es- 
 tablished and maintained.—/did. : From the wells 
 of charity flow many healing waters.—The mov- 
 ings of the heavenly water of healing are not 
 under our contro!, yet that we may expect and 
 wait for them is itself a merey.—Zetstus: Look 
 into the mirror of this most wretched and patient 
 sufferer, thou who art so discontented and im- 
 patient under sufferings hardly as many days, 
 or even hours, protracted, as this man’s infirmity 
 was years !—llppincer: Patience, the best thing. 
 —'Tedious infirmities. veritable trials of patience 
 —QuesneL: The more we are deprived of hu- 
 man help, the better right we have to hope for 
 the heip of God.—Magus: Jesus looks graciously 
 upon those at whom the proud world casts not 
 aglance. Follow His example.—To visit and help 
 the sick, a large part of love.-—By questions God 
 encourages our faith.—Though men cannot or 
 will not help, yet God stands by with sure mercy. 
 —Nova Bibl. Tub.: When Jesus speaks, it is 
 done, etc. Ps. xxxili, 9.—Zetsrus: Help comes 
 at last. —Hepincer: Hypocrites strain out gnats. 
 —QunrsneL: A servant of Christ, upon a noble 
 achievement, must not wait for the applause of the 
 people, but withdraw himself.—Cansrein: All 
 temporal benefits should promote our conver- 
 sion.—Il EDINGER: If God take one cross off thee, 
 be not sure another and greater may not be laid 
 upon thee —We must never take holiday from 
 good works.—Canstetn: The honor which the 
 children of God have from God their Father, and 
 from their sonship, is always an eye-sore to the 
 ungodly.—If Jesus, our Head, is all life, we His 
 faithful members are perfectly certain also to 
 live forever.—Masus: God testifies in us and of 
 us by the divine works which He performs in 
 and through us.—On ver. 33. Zersius: Asa 
 burning light, while lighting others, consumes 
 itself, so Christian teachers should sacrifice them- 
 selves in the service of God and their feliow- 
 men.—How rarely are light and heat found to- 
 gether!—QuesneL: When a light arises in the 
 church, it immediately gives forth a brightness 
 in which people are glad} but this lasts not 
 long.—Ver. 38: And His word ye have, indeed, 
 in books, in schools, and on lips, and outwardly 
 hold it high, but have it not abiding in you.— 
 Ver. 89: Even from the Old Testament Christ 
 may be known.—He who departs from Christ, 
 flies before life.-—Teachers must seek not their 
 own honor, but the salvation of men.—He who 
 does not obediently receive the word of God, has 
 no love for God.—Masus: It is by no means a 
 mark of true doctrine, that it and its teachers 
 are eagerly received by the multitude. — Am- 
 bition not only corrupts the desires, but also as 
 it were, bewitches the judgment and sensibili- 
 ties, so that in religion the man never yields to, 
 but always ‘resists, the light and truth.—aAm- 
 
 bition is with many the cause of their hardening 
 themselves against the preaching of the gospel.— 
 A Christian, after the example of Christ, must not 
 accuse the enemies of the truth to God, but pray 
 for them.—QuersNeL: Christ the key of the Old 
 Testament.—The cavillers are mightily refuted 
 on their own ground.—The appeal of the Son of 
 God Himself to the written word should quicken in 
 us the deepest reverence for the Holy Scriptures. 
 
 Braune: If God rested as the Jews would have 
 men rest on the Sabbath, no sun would rise, no 
 flower would bloom. 
 
 Heubner: Jesus never (as a rule) let a feast 
 go by without visiting Jerusalem: (1) To fulfil 
 the duty of an Israelite; (2) to use the oppor- 
 tunity of preaching the word not only before the 
 inhabitants of Jerusalem, but before all Israel, 
 and before strangers; (9) to testify the truth 
 there to the leaders at a time when He might ap- 
 pear before them without their venturing to lay 
 hands on Him. — Evangelical clergymen also 
 should use the high Christian festivals with con- 
 scientious fidelity, (1) because it may be ex- 
 pected that the Spirit of God will then be spe- 
 cially active; (2) because souls are then in more 
 solemn mood than at other times; (8) because at 
 least many will be present then, who at other 
 times are not. At such festivals it is disclosed, 
 of what manner of spirit a preacher is.*—Be- 
 thesda, ὁ. ¢., asylum, hospital, an emblem of the 
 Christian church (primarily an emblem of the 
 theocratic church of the law).—Jesus did not 
 avoid such sad sights, the retreats of the dis- 
 eased. In fact He was the physician.—There is 
 a true waiting for divine help: waiting for that 
 which God alone can do; but there is also a false 
 waiting: waiting for that which we ourselves 
 should do, or for the removal of that which 
 should not hinder us at all.—Ver. 4: This and 
 the whole passage would be a grand text for ser- 
 mons at watering places, where it is rarely 
 heard.—The angel. Even nature has invisible 
 spiritual forces for her own secret spring ΑἹ 
 proceeds from the spiritual world —The judg- 
 ment of a great physician, that a man cannot be 
 a thorough theologian unless he also understand 
 nature, nor a thorough naturalist unless he be 
 also a theologian.—The healing powers in the 
 kingdom of nature, emblems of the healing 
 
 powers in the kingdom of grace.—Troubled the 
 
 water. The first operation of the Spirit of God 
 upon the soul seems even to be a troubling, dis- 
 quieting; allis stirred up in the soul, the bottom 
 of the heart is shaken up; but by that very 
 means new energies are excited, life is quickened, 
 and clearness comes.— Whosoever then jirst, ete. 
 Watch the time !— Wilt thou? Jesus would have 
 our earnest. will.—ise! The word of Jesus has 
 power; what He commands, He gives.—True 
 and false observance of the Sabbath.—God’s 
 working is eternal: He is the living God, He is 
 the absolute life, and this lifeis love. This flows 
 forth without interruption forever.—The thought 
 of the living God, the highest stimulus to work. 
 —Unbelievers will marvel with terror and to 
 
 *['This observation is truly German, and scarcely applicable 
 to America where church festivals are little esteemed, while 
 the weekly Lord’s Day is the more strictly observed. Of late, 
 however, the observance of Christmas, Good Friday, and Eas- 
 ter has made much progress.—P. 8.] 
 
CHAP. 
 
 Vv. 1-47. 205 
 
 SS 
 
 condemnations, believers with joy and triumph 
 in their glory.—Unwillingness in spite of the 
 most pressing invitations is the cause of the 
 misery of men.—(Luther:) In more secular eall- 
 ings, positions, and talents, it is less pernicious 
 to be proud and ambitious, but in theology to 
 be arrogant, haughty, and ambitious, does the 
 utmost mischief. 
 
 Besser: (Brenz:) Wilt thou be made whole? 
 So the Lord asks us in all our troubles, whether 
 we would be delivered.—(Chemnitz:) The Lord 
 speaks to the Jews exactly as if I should say to 
 the Papists: It is not I, but the very fathers 
 whose authority you ailege in support of your 
 superstition, that will accuse you of ungodliness. 
 Oras if we should say to the pope: It is not we 
 that accuse or condemn thee, but Christ Himself 
 whose vicar thou callest thyself, Peter whose suc- 
 cessor thou claimest to be, Paul whose sword 
 thou pretendest to carry; these are they that ac- 
 cuse thee. (And Mary as surely impeaches 
 mariolatry, as every true saint the distribution 
 of the honor of Christ among the saints. ) 
 
 ScHLEIERMACHER: How could it have been 
 tkat so many refusel to accept the Redeemer ὃ 
 Thece is unbelief on the one hand, zrresolution on 
 the other, and the two, in their innermost and 
 deepest root, are one aud the same. If man can 
 come toa firm resolution to forsake the earthly 
 and strive for the heavenly, the eye of the Spirit 
 will soon open in him, enabling him to seek and 
 to find the true fountain of healing whence eter- 
 nal life proceeds —We have life not in ourselves, 
 but from Him and through Him. 
 
 [Scuarr: Ver. 1. Christ went up to Jerusa- 
 lem at a feast: 1. Because it was a divine ordi- 
 nance, and to teach us to attend religious assem- 
 blies (Heb. x. 25); 2. Because it was an oppor- 
 tunity for doing good. (From Henry.)—When 
 Christ came to Jerusalem, He visited not the pala- 
 ces, but the hospitals, for He came to save the sick 
 and wounded. (The same.)—Vers. 2-4. Nature 
 _ has provided remedies, men must provide hospi- 
 tals.—How many are the afflictions in this world, 
 how full.of complaints, and what a multitude of 
 impotent folks! (The same.)—The earth is a 
 great Bethesda. (Scorr.)—The fathers, and the 
 high Anglican, Worpsworru, regard the healing 
 pool of Bethesda stirred by an angel, as a figure 
 of baptismal water to which all mankind is in- 
 vited, and whose virtue is never exhausted. But 
 Christ healed the cripple simply by His word, 
 ver. 8.—Marruew Henry calls Bethesda a type 
 of Christ, who is the fountain opened.—ALBERT 
 Barnes indulges in remarks against the frivolous 
 amusements of modern watering places, where 
 more than anywhere else men should be grateful 
 for the goodness of Gol.—Ver. 8. Rise, tuke up 
 thy bed and walk, Christ first gives, and then 
 commands, He imparts the strength to do His 
 will. Augustine: ‘Give what Thou commandest, 
 and command what Thou wilt.” (Da quod jubes, 
 et Jube quod vis. Conf. x. 29. This sentence was 
 especially offensive to Pelagius, as it was directly 
 opposed to his view of the inherent moral ability 
 of man.)—Ver. 9. The day of rest was chosen by 
 Christ as the fittest season for Divine acts of 
 mercy. Thus He fulfilled the law and showed 
 His oneness withthe Father. God rested on that 
 day from all His works of creation; but on that 
 
 Day of rest He specially works in doing acts of 
 mercy to the souls of His creatures in public 
 worship. (Worpswortn.)—Ver 14. Jesus es- 
 capes from the crowd; but finds us and is found 
 by usin the temple. God is seen in solitude. 
 (WorpdswortH.) — They who are healed from 
 sickness should seek the sanctuary of God, and 
 give Him thanks for His mercy. (ALBERT 
 Barnes. )—Sin no more, lest a worse thing, elc. The 
 doom of apostates is a worse thing than thirty- 
 eight years’ lameness. (Henry.) — From the 
 healing of the sick at Bethesda we learn 1. What 
 misery sin has brought into the world; 2. How 
 great is the mercy and compassion of Christ; 3. 
 That recovery from sickness should impress us 
 with the determination to sin no more, lest a 
 worse thing happen to us. (Ryte.)—Ver. 17. 
 What would become of the Sabbath unless God 
 worked on the Sabbath? (Brneeu.)—Christ 
 speaks here as God who makes His sun to rise 
 and His rain to fall, and clothes the grass of the 
 field on the seventh day as well as on the other 
 six. (Curysostom.)—The law of the Sibbath 
 is a law of a Being who never vests from doing 
 good, (THropuyiact.)—Tihe Jews, understand- 
 ing the law of the Sabbath in a carnal sense, 
 imagined that God was wearied by the labor of 
 the creation, and was resting from fatigue. As 
 He works always without labor, so Christ. 
 (Worvswortn. )—Jesus did not deny the obliga- 
 tion of the Sabbath law, but explained its con- 
 stitution. The solemnities of the Sabbath were 
 and are necessary to restore the human spirit, 
 distracted by the diversity of earthly affairs, to 
 the oneness of the Divine Being, but Christ, who 
 ever reposed in this unity, observed a perpetual 
 Sabbath, like the Father, and uo activity could 
 distract Him. (OxnsuHavsen.)—Christ nowhere 
 sets aside the obligation of the fourth command- 
 ment, but placea it on the right foundation, and 
 shows us that works of necessity and mercy are 
 no breach of the commandment. The error and 
 
 danger of the present age is the opposite of the 
 Jews. The experience of eighteen centuries 
 proves that vital religion caunot flourish without 
 the Sabbath. (Ryxe.)—Ver. 19. If the Son 
 does the same things as the Father, and in the 
 same manner, then let the Jew be silenced, the 
 Christian believe, the heretic be convinced; the 
 Son is equal with the Father (AuGuSTINE. )— 
 This is the strongest possible assertion of equa- 
 lity. If the Son does all that the Father does, 
 then like Him, He must be almighty, omniscient, 
 all-present and infinite in every perfection; in 
 other words, He must be God. (Barnes.)—Ver. 
 21-29. That form of Man which was once judged 
 will judge all men. He who oncestood before the 
 
 judge will sit as Judge ofall. He who was once 
 falsely condemned as guilty, wili justly condemn 
 the guilty. Christ will be seen by the good and 
 the wicked; God by the good alone. (AUGUSTINE. ) 
 Alb that are in the graves (ver. 28), whether in 
 costly sepulchres or with monuments of marble, 
 or in lonely deserts, whether in the catacombs, 
 or in the depths of the sea, whether their bodies 
 have been embalmed, or burned to ashes and 
 scattered to the winds of heaven, a// must appear 
 before the Judge ‘of tremendous majesty” for 
 a final settlement of the accounts of this earthly 
 life—The immortality of the soul without faith 
 
204 
 
 ‘HE GOSPEL ACCORDING TO JOHN. 
 
 in Christ, is only an immortality of misery.— 
 Live always in view of the judgment to come, 
 and prepare for it in time. 
 
 “ Quid sum miser tune dicturus, 
 
 Quem patronum rogaturus, 
 Q um via Justus sit securus. 
 
 Recordare, Jesu pie, 
 Quod sum causa tux vie ; 
 Ne me perdas ills die!” (From the Dies Ire.) 
 
 Wretched man, what shall I plead, 
 Who for me will intercede, 
 When the righteous mercy need? 
 
 Recollect, good Lord, I pray, 
 I have caused Thy bitter way ; 
 Don't forget me on that Day! 
 
 [Ver. 38-40. Different modes of searching the 
 Scriptures, the one purely critical and heart- 
 less, mechanical, dwelling on the outside, con- 
 fined to the letter, excluding the spirit, leading 
 away from Christ; the other spiritual, experi- 
 mental, penetrating to the marrow, leading to 
 
 Christ. The former mode may be either Lyper- 
 orthodox and superstitious, as with the Phari- 
 sees and Rabbinical Jews, or rationalistic and 
 skeptical, as with the Sadducees and many 
 nominally Christian commentators. — The Old 
 Testament an unbroken testimony to Christ. So 
 He read it, so we ought to read it.—HeEnry: 
 ‘Christ is the treasure hid in the field of the 
 Scriptures, the water in their wells.”,-—Atrorp: 
 «The command[?] tothe Jews to search the Serip- 
 tures, applies even more strongly to Christians ; 
 who are yet, like them, in danger of idolizing a 
 mere written book, believing that im the Bible 
 they have eternal life, and missing the personal 
 knowledge of Hit of whom the Scriptures testi- 
 fy.”—42. 7 know you. Christ knows men better 
 than they know themselves, and than their 
 neighbors and friends know them.—Ver. 44. 
 Worldly ambition a great hindrance to faith. 
 (Henry.)—Ver. 46. Moses leads to Christ, the 
 law is a school for the gospel (Gal. iii. 24).—] 
 
 Il. 
 
 THE PASSOVER OF THE JEWS, AND THE MANNA OF THE JEWS. THE PASSOVER OF CHRIST, AND CHRIST 
 
 THE MANNA FROM HEAVEN. 
 AND ESCAPE OVER THE SEA, WHEREIN 
 ENTHUSIASM 
 DECISIVE DECLARATION OF CHRIST. 
 
 MIRACLE OF FEEDING IN THE WILDERNESS. 
 CHRIST WITHDRAWS HIMSELF FROM THE CHILIASTIO 
 OF EARTHLY-MINDED ADMIRERS, AND HASTENS TO THE 
 OFFENCE 
 DISCIPLES AT HIS REFUSING TO GIVE THEM BREAD IN THE 
 
 MIRACLE OF THE FLIGHT 
 
 HELP OF HIS DISCIPLES. 
 GALILEAN ADMIRERS AND MANY OF HIS 
 SENSE OF THEIR CHILIASM, AND 
 
 OF HIS 
 
 PRESENTING HIMSELF IN HIS SPIRIT WITH HIS FLESH AND BLOOD AS THE BREAD OF LIFE. 
 
 Cuaprter VI. 1-65. 
 
 (Vers. 1-15, Pericope for Letare Sunday. Parallels: Matth. xiv.; Mark vi. 14-56; Luke ix. 7-17; 
 John vi. 1-21.) ᾿ 
 
 1. Toe MriractuLous FEEDING. 
 
 there he sat with his disciples. 
 was nigh. 
 
 that these may eat? 
 
 © co oO “1 σὺ σι τ μὶ 
 
 grass in the place 
 
 αὐτόν}: for he himself knew what he would do [was going to do]. 
 him, Two hundred penny-worth [denaries’-worth }* of bread is not sufficient for them, 
 that every one of them [each one}’ may take a little. 
 Simon Peter's brother, saith unto him, There is a [one]® lad here, which [who] 
 hath five barley-loaves, and two small fishes: but what are they among so many? 
 And [omit And}' Jesus said, Make the men sit [lie] down. 
 So the men sat, [lay] down® in number about five thousand. 
 
 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias, 
 And a great multitude followed him, because they saw* his [the]’ miracles which 
 he did on them that were diseased. And Jesus went up into a [the] mountain, and 
 And the passover, a [the] feast [7 ἑορτή} of the Jews, 
 When Jesus then lifted up his [the] eyes, and saw a great company come 
 [coming] unto him, he saith unto Philip, Whence shall [are we to]’ we buy bread 
 And [But] this he said to prove him [proving him, πειράζων 
 
 Philip answered 
 
 One of his disciples, Andrew, 
 
 Now there was much 
 
 And Jesus [therefore |? took the loaves: and when he had given thanks, he dis- 
 tributed (to the disciples, and the disciples)? to them that were set [were lying] 
 
 down; and likewise [in like manner] of the fishes, as much as they would [desired]. 
 
 When they were filled, he said unto his disciples, Gather up the fragments that 
 
 remain [over], that nothing [may] be lost. 
 
 Therefore [So] they gathered them to- 
 
 gether, and filled twelve baskets with the [omit the] fragments of the five barley- 
 loaves, which remained over and above unto them that had eaten. 
 
 ΄ 
 
CHAP. VI. 1-65. 205 
 
 2. THE MIRAGULOUS WITHDRAWAL OVER THE SEA. 
 
 14 Then those [the] men, when they had seen [seeing] the miracle [sign] that Jesus 
 [he]" did, said, This is of a truth [truly, ἀλη Μῶς] toat [the, 6] Prophet that should 
 15 come [is coming, or, is to come] into the world. When Jesus therefore perceived 
 [Jesus therefore, knowing] that they would come and take him by force to make 
 him a king, he depurted [withdrew] again” into a [the] mountain himself alone. 
 16 And [But] when even was now come [when evening came], his disciples went 
 17 down unto the sea [or, lake}’* and entered into a ship, and went [having entered 
 a ship, they were going] over the sea toward Capernaum. And it was now dark 
 18 [darkness had now come on], and Jesus was not [yet]'t come to them. And the 
 sea arose by reason of a great wind that blew [And as a strong wind was blowing, 
 19 the sea began to rise]. So when [When therefore] they had rowed [in vain] about 
 five and tweaty or thirty furlongs, they see [behold] Jesus walking on the sea, and 
 20 drawing nigh unto the ship: and they were afraid. But he saith unto them, It is 
 1; be not afraid. 
 21 Then they willingly received him [they were willing to take him]'* into the ship: 
 and immediately the ship was at the land whither they went [were going]. 
 
 3. DECISIVE DECLARATIGN OF CHRIST, AND OFFENCE OF MANY DISCIPLES. 
 
 22 The day following, when [omit when]'* the people which stood on the other side 
 of the sea saw’ that there was none [no] other boat there, save that one [but one], 
 whereinto his disciples were entered [omit whereinto his disciples were entered], and 
 that Jesus went not with his disciples into the boat, but that his disciples were gone 
 [went] away aione [so that they for a time supposed that Jesus was still somewhere in their 
 
 23 vicinity]; (Howbeit [And though the disciples had been seen to go away withont Jesus] 
 there came other boats [among which they might have returned] from Tiberias nigh 
 unto [near] the place where they did eat [ate the] bread, after that [when] the 
 
 24 Lord had given thanks:)’® When the people therefore saw [at last perceived] that 
 Jesus was not there, neither his disciples, they also” took shipping [they them- 
 selves” entered into the boats] and came to Capernaum, seeking for Jesus. 
 
 25 And when they had found him on the other side of the sea, they said unto him, 
 
 26 Rabbi, when camest thou hither? Jesus answered them and said, Verily, verily, 
 I say unto you, Ye seek me, not because ye saw the [omit the] miracles [signs], but 
 because ye did eat [ate] of the loaves, and were filled. 
 
 27 ~Labour not [Work not, Busy not yourselves] for the meat [food] which perisheth, 
 but for that meat [the food] which endureth unto everlasting life, which the Son of 
 man shall give [giveth] unto you: for him hath God the Father sealed [for him 
 hath the Father sealed, even God]. 
 
 28 Then said they unto him, What shall we do, that we might [may] work the 
 
 29 works of God? Jesus answered and said unto them, This is the work of God, that 
 
 30 ye believe on him whom he hath [omit hath] sent. They said therefore unto him, 
 What sign showest [doest] thou then, that we may see, and believe thee? what 
 
 31 dost thou work? Our fathers did eat [ate] manna in the desert [wilderness]; as 
 it is written, ‘He gave them bread from heaven to eat.’ [Ps. Ixxviii. 24.] 
 
 32 Thensaid Jesus unto them, Verily, verily, 1 say unto you, Moses gave you not 
 that [the] bread from heaven; but my Father giveth you the true bread from 
 
 33 heaven. For the bread of God is he [that] which cometh down from heaven, and 
 
 34 giveth life unto the world. Then said they unto him, Lord, evermore give us this 
 bread. 
 
 35 And* Jesus [therefore] said unto them, I am the bread of life: he that cometh 
 to me, shall never [not]** hunger; and he that believeth on me, shall never thirst. 
 
 36 But I said unto you, That ye also [omit also] have [even] seen me,” and believe 
 
 37 not.’ All that the Father giveth me, shall [will] come to me; and him that cometh 
 
 38 to me, I will in no wise cast out. For I came down [have, or, am come down, 
 χαταβέβηχα] from heaven, not to do mine own will, but the will of him that sent me. 
 
 39 And this is the Father’s will which hath sent me [the will of him that sent me],”* 
 that of all which he hath given me, I should lose nothing, but should raise it up 
 
 ͵ 
 
206 THE GOSPEL ACCORDING TO JOHN. 
 
 40 again at the last day. And [For]” this is the will of him that sent me [the will 
 ot my Father],”* that every one which seeth [who looketh on] the Son, and be- 
 lieveth on [in] him, may [should] have everlasting life: and I will [and that I 
 should] raise him up at the last day. 
 
 41 The Jews then [therefore] murmured at him, because he said, I am the bread 
 
 42 which came down from heaven. And they said, Is not this Jesus, the son of Joseph, 
 whose father and mother we know? how is it then that he saith [how then doth 
 
 43 this man say],” I came [have come] down from heaven? Jesus therefore answered 
 
 44 and said unto them, Murmur not among ycurselves. No man [no one] can come 
 to me, except the Father which hath sent [who sent] me draw him: and i will 
 
 45 [shail] raise him up at the last day. It is written in the prophets, ‘And they shall 
 be all taught of God’ (Isa. liv. 18). Every man therefore” that hath heard, and 
 hath learned of the Father [or, that heareth from the Father and learneth],® 
 
 46 cometh unto me. Not that any man [one] hath seen the Father, save he which is 
 
 47 of God [but he who is from God], he hath seen the Father. Verily, verily, I say 
 
 48 unto you, He that believeth on me* hath everlasting life. I am that [the] bread of 
 
 49 life. Your fathers did eat [ate the] manna in the wilderness, and are dead [died]. 
 
 50 This is the bread which cometh down from heaven, that a man may eat thereof, 
 
 51 and not die. Iam the living bread which came down from heaven: if any man 
 [one] eat of this [of my] bread,® he shall live forever: and the bread that I will give 
 is my flesh, which I will give* for the life of the world.— 
 
 52 The Jews therefore strove [contended] among themselves, saying, How can this 
 
 3 man give us Ais flesh to eat? Then Jesus said unto them, Verily, verily, I say 
 unto you, Except [Unless] ye eat the flesh of the Son of man, and drink his 
 
 54 blood, ye have no life in you. Whoso [He that] eateth my flesh, and drinketh 
 
 55 my blood, hath eternal life; and I will [shall] raise him up at the last day. For 
 my flesh is meat indeed [true food, ἀληϑὴς Zpdorc],* and my blood is drink indeed 
 
 56 [true drink, ἀληϑὴς πόσις]. He that eateth my flesh, and drinketh my blood, 
 
 57 dwellethin me,and I in him. As the living Father hath [omit hath] sent me, and 
 I live by [by reason of, or, because of ] the Father: [even] so he that eateth me, even 
 
 58 he shall live by [by reason of] me. This is that [the] bread which came down 
 from heaven: not as your [the] fathers did eat [ate] manna,” and are dead [died]: 
 he that eateth of this bread shall [will] live forever. 
 
 59 ‘These things said he in the synagogue, as he taught [while teaching] in Caper- 
 naum. 
 
 6) Many therefore of his disciples [themselves], when they heard this, said, This is an 
 
 61 hard saying [This saying is hard];*’ who can hear it? When Jesus knew [But Je- 
 sus knowinz] in himself that his disciples murmured at it [were murmuring at this], 
 
 62 he said unto them, Doth this offend you? What and if ye shall see [What then 
 if yeshould behold] the Son of man ascend up [ascending, ἀναβαίνοντα] where he was 
 
 63 before? It is the Spirit that quickeneth [giveth life]; the flesh profiteth nothing :** 
 the words that I speak [have spoken, λελάληχα] unto you, they [omit they] are 
 
 64 spirit, and they [omit they] are life. But there are some of you that believe not. 
 For Jesus knew from the beginning who they were that believed not, and who 
 
 65 [it was, τίς ἐστιν, that] should betray him. And he said, Therefore said I unto 
 you [For this cause I have told you], that no man can come unto me except it 
 were [be] given unto him of my Father. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 2—/Two readings, but the same sense, ἐθεώρουν and ἑώρων. John uses ὁρᾶν only in the perfect. See Tischend. 
 and the crit. Note of Meyer.—P. 8.] 
 
 2 Ver. 2.—avrov is wanting in the prin*ipal MSS. 
 
 3 Ver. 5.— The subjuuctive aorist ἀγοράσωμεν [instead of the indicative future of the Recepta, ayopacomev] is established 
 by A. B. Ὁ. [Cod. Sin.], etc. 
 
 # Ver. Τ.-ἰδιακοσίων δηναρίων ἄρτοι. Denarius is a Roman silver coin, at first equal to ten asses (hence the name), 
 afterwards increased to sixteen, and equivalent to the Greek drackm. From the parable of the laborers in the vineyard it 
 would seem that a denarius was then the ordinary pay for aday’s labor, Matt. xx. 2. Its value was about equal to 7 English 
 
 pence, or 15 American cents. The E. V. should have retained the Latin term,as the Evangelists did in Greek, or it should 
 have rendered 1t shilling, rather than penny, which is too far below the value.—P. 8.] 
 
 5 Ver. 7.—{The rec. inserts αὐτῶν after ἕκαστος. Omitted by ἐᾷ. A. B. L., and the recent edd.—P. 8.] 
 
 6 Ver. 9.—The ἕν [of the Recepta: a@ single lud]}, omitted by B. Ὁ. Τὰς might have more easily dropped out [after the pre- 
 
 ceding παιδάρι---ον] than creptin. It is wanting also in the Cod. Sin., thrown out by Tischend., bracketed by Lachm. 
 and Alford.—P. 8.] 
 7 Ver, 10.—{'The rec. inserts δέ after εἶπεν, without good authority.—P. 8.] 
 
CHAP. VI. 1-65. 207 
 
 SS 
 
 8 Ver. 10.—[The verbs ἀναπίπτω (f. ἀναπεσοῦμαι, aor. 2. ἀνέπεσον) and ἀνάκειμαι signify in the N. T. the ancient cus- 
 tom of reclining at table, upon the couch or triclinium, which was usually higher thau the low table. The English equivalent 
 15 to sit at table or at meut. In this case they lay upon the ground. Mark and Luke describe the manner. See Mark vi. 39- 
 40.—P 8. 
 
 9 a. 11.—[fodv, therefore, is much better supported than δέ of the teat. rec. and is adopted by Lachm., Tischend., Alf 
 (Lange, in his version, follows here the lezt. rec., but usually the readings of Lachm. Probably an oversight.)—P. 5.} 
 
 W Ver. 11.—he words: “ the disciples, and the disciples to” [τοῖς μαθηταῖς, οἱ dé μαθηταί, text rec.], are wanting in A. B. 
 L. [and in the Cod. Sin.], e¢c., and in almost all the Versions. They have been supptic | trom Matt. xiv. 19. 
 
 i Ver, 14.—|The text. rec. inserts ὃ Ἰησοῦς after onwecov,—begiuning a church lesson, omitted by the critical editors. 
 —?. 8. 
 
 12 yer 15.—IléAw (omitted by Tischendorf), with reference to ver. 3, is sufficiently supported by A.B. Ὁ. [In the 8th 
 crit. ed., Lischendorf has restored πάλιν, probably influenced 1y Cod. Sin. Lle also now αὶ ads φεύγει instead of the usual 
 ἀνεχώρησεν with the remark that the latter is a correction from Matthew, and φεύγει was thrown out.as not being con- 
 sistent with the dignity of Jesus. Certe φεύγει alienissimum est a correctore.—V. 8. | 
 
 18 Ver. 16.—{ Dr. Lange puts a period here, and several editivns of the Greek a semicolon, instead of the comma of the 
 Recepta.—E. Ὁ. Y.] 
 
 14 Ver, 17.—The reading οὔπω, not yet, in B. D. L., ete , and in the Versions and the fathers [and Cod. Sin., instead of the 
 οὐκ of the rec.] adopted by Lachmaun [Tischend., Alf], is hardly an explanatory gloss (Meyer), but was more probably 
 dropped on account of its difficulty. See the Exegesis. 
 
 15 Ver. 21.—[Cod sin. reads ἦλθον for ἤθελον. See the Exeget Notes.—P. 8.] 
 
 16 Ver, 22.[‘This * when” is sitaply an anticipation of the ὅτε at the beginning of ver. 24. It is the English Version’s 
 solution of the grammatical difficulty of the whole sentence, ver. 22-24. ‘Ihe Vulgate aud Luther avoid the difficulty by 
 following the reading εἶδον or εἶδεν, instead of the participle ἰδὼν (see below). Lange’s ingenious construction I haye not 
 attempted to represent inthe text. It will be found in full in the Exegesis. But the substance of it may be carried along 
 in the very words of the #nglish Version, as I have indicated.—K, D. Y. : 
 
 11 Tbid.—Uod. A.[B. L.], Chrysostom, the Versions, Lachmann [Tischend., Alf.] read εἶδον : D. [st.]: εἶδεν. A grammatical 
 conjecture. {Meyer defends the text. rec. ἰδών, and says that the definite tense was inserted to ease the grammatical struc- 
 ture.—P., 5. 
 
 18 ἜΝ words ἐκεῖνο εἰς ὁ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ [τοχί. rec., N.* D.] are wanting in A. B. L., the Vulgate and the 
 Itala, and appear as an elucidation with many variations. [Umitted by Lachm.. 'ischend., Alf.] 
 
 19 Ver. 23,—['Lhe parenthesis of this verse in the 'lext. Rec. is removed by Dr. Lange, or rather is extended to the whole 
 passage from ὃ ἑστηκώς πέραν τ. 0., ver. 22, to the end of ver. 23. See his coustruction in the Exegesis, Meyer entirely ob- 
 literates the parenthesis.—E. Ὁ. Y.] 
 
 20 Ver, 24.—The καὶ betore αὐτοί is lacking in the best MSS. [and in Cod. Sin.]. - 
 21 Tbid.—{ Αὐτοὶ.] 
 
 22 Ver. 27.—[For the future δώσει Cod. ᾿ξ. D. Syr., Chrys. and Tischend. (ed viii.) read the present δίδωσιν.---", 8.] 
 
 23 Ver. 35.—|'l'ext. rec., inserts δέ and, after εἶπεν, & D. Vischend. οὖν. . Omitted by 1. 1. 'f., Alf—P.38.] 
 
 2 Ver. 35.—|'The HK. V. connects πώποτε with οὐ μὴ πεινάση as well as with ov μὴ dupyjoer.—P. 8. 
 
 % Ver. 36.—The we, wanting in Cod. A., bracketed by Lachmann, is sufficiently attested. [It is wanting in the Cod. Sin, 
 and omitted by ‘lischend., but retained by Alford, Lange translates καί in this verse correctly sogar, even.—P. δ.) 
 
 25 Ver. 39.—According to the best Codd. πατρός is an addition. [In the Cod. Sin. the whole clause Τοῦτο -- πατρός is 
 wanting (home@otel.)—E. D. Y.] 
 
 27 Ver. 40.—DTap, according to A. B. C., ete. [and Cod. Sin.], instead of the δέ of the Recepta. 
 
 28 Tbid.—Most Codd., B. ©. Ὁ. (Cod. Sin.], efe., Clement and other fathe s, aud some versions read πατρός μου, instead of 
 the Recepta πέμψαντός με. A third reading, M. A., elc., πέμψαντος πατρός, aims toadjust the two. he text. rec. comes from 
 verse 39. 
 
 29 Ver. 42.—The second οὗτος has several MSS. against it, but could have more easily dropped out than crept in. [The 
 Cod. Sin. has the οὗτος, and reads: οὗτος λέγει: ᾿Εγώ ἐκ, instead of the text. rec.; λέγει οὗτος" “Ore éx'—L. D. Y, | 
 
 30 Ver. 15.--Οοὖν, therefore, after mas is nut sufficiently supported. 
 
 81 Tbid.—The readings ἀκούσας and ἀκούων are both strongly attested; the former somewhat the more strongly, while 
 the latter is favored by the probability that the tense of μαθών following would react. [fhe Cod. Siu. has ἀκούσας.--- 
 ki. D. Y. 
 
 32 Ver. 47.—[The words εἰς ἐμέ are omitted by δ. B. and other ancient MSS., and by Tischend., but inserted by other MSS. 
 and the Versions, and retained by Lachm., bracketed by Alf.—P. 8.] 
 
 83 Ver. 51.—['Tischend., ed. viii., reads with Cod. Sin., etc., ἐκ τοῦ ἐμοῦ ἄρτου (Hil. ex meo pane; Cypr. de meo pane), 
 insie.d of ἐκ τούτου Tov ἄρτου with B.C. L ‘The latter tooks like a correction.—P. §. 
 
 #4 Ver. 51.—On the omission of these words: which [will give,—in Codd. B.C. L. D., ete., see the Exegesis. [In the 
 Cod. Sin. the whole clause: ἣν ἐγὼ --κόσμου ζωῆς, is wanting.—H. D. Y. 
 
 δῦ Ver, 55.—Lachmann and ‘Tischendorf read ἀληθής [true] both times (according to B. C, K. L., etc.) instead of ἀληθῶς 
 (truly, indeed); the latter is probably explanatory, since ἀληθινή (Cyril, Chrysostom) is the word to be expected. [‘Lregelles, 
 Alford, Westcott and Hort unanimously adopt ἀληθής. So also 'Tischend.. 8th ed., Meyer, 5th ed., and Lange, who ren- 
 ἃ rs: wuhrhafte, t.e., real, substantial, Npetse, Vrunk. Cod. Sin. has here several corrections which ‘Vischendorf notes: 
 “S* ab adnfus priore ad posterius lransiluit ; X° swpplevit omissa ac bis adyOns dedit, nisi quod alterum (a οὐ 7) rursus in 
 αἀληθως mutatum.’—P. 8. 
 
 86 Ver. 58.—The omission of the ὑμῶν by important MSS., B. C. L., ete. (adopted by Lachmann and Tischendorf ), may be 
 due to theological reasons. Likewise the omission of τὸ μάννα in C.'T., efc.(adopted by Vischendort ). The former reading 
 is supported by D., etc , the latter by B. [the Cod. Sin lacks both ὑμῶν and τὸ μάννα. Tischend., 8th ed., Tregelles, Alford, 
 Westcott and Hort do the same, and read simply: καθὼς ἔφαγον ot πατέρες καὶ ἀπέθανον. as the fathers ate and died.--P. 8.] 
 
 87 Ver, 60.—Tischend., Alf., e¢c., read: σκληρός ἐστιν ὁ λόγος οὗτος, which is supported by SX. Β. C. D., edc., against the 
 text. rec. which puts οὗτος before ὃ Adyos. —P. S.] 
 
 - 88 Ver, 63. [Lange inserts after slesh the gloss: as such, separately considered, and after nothing: doeth nothing towards 
 322, See Exeg.—P.S. 
 
 89 Ver. 63.—The perfect λελάληκα 1s supported by decisive authorities, B. C. [Cod. Sin., Tischend., Alf,, e¢c.]. The Re- 
 
 cepta [λαλῶ] generalizes the word. 
 
 1. THE MIRACULOUS FEEDING. ing. He represents Himself here as the Bread 
 
 οἱ Life, as in the 4th chap. He exhibits Himself 
 
 EXEGETICAL Gg ses taelaaa as the Water of Life. ἐπ δόπο σης upon thousands 
 See the parallels in Matthew, Mark, and Luke, | in all ages and countries of the world have satis- 
 and the comments in the first two vols. fied their spiritual hunger by feeding on Him, 
 [The double miracle of the feeding of the mul- | and yet He remains to this day, and will remain 
 titude, and the stilling of the tempest, is the only | to the end of time the same inexhaustible source 
 miracle which John has in common with all the | of supply. The miraculous feeding bears also 
 Synoptists (Luke alone omits the stilling of the | a striking resemblance to the miracle of the 
 tempest). But he relates it chiefly as the occasion | change of water into wine in chap. ii. Thenear- 
 and basis of a lengthy discourse of Jesus, whichis | ness of the typical paschal feast (vi, 4,) gives the 
 omitted by the other evangelists, and which brings | discourse a bearing on the great paschal sacri- 
 out the symbolical meaning of the miraculous feed- | fice of the Lamb of God for the life of the world 
 
208 
 
 Chap. vi. develops the national unbelief or false 
 belief in the people of Galilee, as chap. v. reveals 
 the national unbelief of the leaders inJudea; but 
 both chapters bring out the crisis. Alford says: 
 ‘‘In chap. y. Christ is the Son of God, testified 
 to by the Father, received by faith, rejected by 
 unblief; here Heis the Sonof Mun, the incarnate 
 Life of the World, and the unbelief of the Jews 
 and Ilis own disciples is set in strong contrast 
 with the feeding on Ilim as the Bread of Life.” 
 But He is this Bread of Life by virtue of His 
 descent from heaven, us the incarnate Son of 
 God, and by sacrificing His flesh and blood, 7. e., 
 His whole human lifz on earth, in holy obedience 
 and atoning suifering for the life of the world. 
 The discourse of the sixth chap. bears the same 
 reiation to the Lord’s Supper as the discourse 
 with Nicodemus (chap. iit.) does to baptism, @. e., 
 it expresses the general idea which precedes and 
 underlies the sacramental rite as subsequently 
 instituted. See remarks on ver. 27 and the #x- 
 cursus at the close of the Exeg. Notes.—P. 8.] 
 
 The history of the miracle. The time, place, 
 and essential features are those of the first of the 
 two miraculous fe dings which Jesus performed 
 (Mati. xiv. 13; Mark vi. 80; Luke. ix. 10. See 
 the Comm. on Matt.). The histories] connection 
 of it in John is not, as Meyer asserts [p. 249], 
 different from that inthe synoptical Gospels. In 
 Joln the miracle is preceded by a voyage over 
 the sea to the eastern side from the vicinity of 
 Tiberias, and followed by the miraculous walk- 
 ing upon the sea. In Matthew also Jesus *‘ de- 
 parted by ship into a desert place,” because 
 Herod had executed John and was curious to see 
 Jesus; and the feeding is followed by the walking 
 onthe sea. In Mark it is further specified that. 
 the sending out of the twelve, in other words 
 Chris ’s setting out towards Jerusalem (to the 
 feast of Purim), had occurred shortly before, and 
 that toe apostles had just gatherel themselves 
 together again to Jesus. The order is exac.ly 
 the same in Luke, though Luke gives not the 
 walking on the sea.—The single external differ- 
 ence, therefore, in regard to the cause of the 
 voyage is, that John gives the attempts to en- 
 snare Jesus in Jerusalem as the cause of 771 re- 
 turn to Galilee, and the synoptical Evangelisis 
 mention the more immediate occasion of 71 go- 
 tng over the luke, to wit: Herod’s intention to 
 bring Jesus before him., The two motives are 
 manifestly akin, and might easily coéxist. See 
 Com. on Mat?., chap. xiv. 
 
 Ver. 1. After these things Jesus went 
 away over the sea of Galilee.—-[ Mera ταῦτα, 
 i.e, after the transactions related in chap. v. 
 Christ probably returned to Galilee soon after 
 the feast of Purim (chap. v. 1), which took place 
 in March, and performed this miracle between 
 the feast of Purim and the next passover, which 
 was celebrated a month later, but which Jesus 
 did not attend for the reason mentioned in chap. 
 vii. 1. He continued in Galilee till the feast of 
 Tabernacles, which occurred in October, and 
 which He attended (vii. 1, 2,10). This gives us 
 seven consecutive months in Galilee during this 
 year, including the last month of the first and 
 six months of the second (or, third, according to 
 the view taken of the ἑορτῇ in y. 1, see remarks 
 there) of our Lord’s public ministry. John re- 
 
 g THE GOSPEL ACCORDING TO JOHN. 
 
 lates in chap. vi. only the most salient events of 
 this period, and tak. 5 much for granted and well 
 understood from other sources.—P. S. 
 
 ᾿Απῆλϑεν is not to be referred, as by Baum- 
 gartenand Meyer, to the departure of Jesus from 
 Jerusalem.* After thereturn of Jesus to Galilee, 
 which of course took place very soon after the 
 feast of Purim, since Jesus was no longer safe in 
 Judea, one more circumstance came in, which 
 the synoptical Evangelists record (see Leben 
 Jesu, 11. 2, p. 779). Yet Tholuck groundlessly 
 supposes a long intervening ministry in Galilee, 
 because the passover came not long after the 
 feast of Purim, and the passover was now just at 
 hand (ver. 4).f Meyer disputes the view of 
 Lriickner and earlier interpreters, that the 
 ἀπῆλϑεν must be referred to some place in Gali- 
 lee, and the view of Paulus, that the genitive, 
 τῆς TiBep., indicates that He crossed the sea from 
 Tiberias;{ following chap. v. 1, the phrase must 
 amount to: ἀπολιπὼν “Ἱεροσόλυμα ἦλϑε πέραν. 
 This is undoubtedly right so far as it represents 
 the crossing of the sea as occasioned by vhe ex- 
 periences in Jerusalem; and John also ealls the 
 sea of Galilee in chap. xxi. 1, ϑάλασσα τῆς 
 Τιβεριάδος, after the manner of the Greeks (λήμνῃ 
 Τιβερίς, Pausan. y. 7, 3). But in the verse before 
 us the first designation, τῆς Γαλιλαίας, certainly 
 was not necessary in addition to the second; for 
 any one would understand the second, though it 
 differed from the expression of the synoptical 
 Kvangelists (Matt. iv. 18). The second designa- 
 tion, therefore, must be taken as an additional 
 specification.g Thus large seas often have par- 
 ticular names from particular districts on their 
 coasts; the Bodenseeis also the Lake of Constance, 
 and the Vierwaldsidtter See, or Lake of the Four 
 Forest Cantons, the Lake of Lucerne. After all is 
 said, the Evangelist of course does not intend to 
 make the Lord embark at Jerusalem. And the 
 interest which Herod Antipas was just now 
 taking in theappearance of Christ, andthe Lord's 
 own rapid escape, as well as the straggling ships 
 from Tiberias wentioned immediately after (ver. 
 23), imply that Christ embarked from the part 
 of the coast about Tiberias. Respecting the 
 lake, see note on Matthew iv. 18.|| 
 
 *[Meyer arbitrarily supplies: “having left Jerusalem.” 
 All older commentators, as also Brickner, Hengstenberg, 
 Godet, refer ἀπῆλθεν to Capernaum or some other place in 
 Gulilee. Alford, agreeing with Liicke, says that ἀπῆλθεν ὃ 
 "Inc. πέραν τῆς θαλάσσης, if connected with the preceding 
 discourse, would be unintelligible. and can only be under- 
 stood by the fragmentary (?) character of John’s Gospel as rey 
 lates to mere narration, and the well known fact being presup. 
 posed, that Ilis ministry principally took place in Galilee. — 
 Pas: 
 
 ¢ fhiwatd. with his usual oracular self-assurance, as if he 
 had been present at the composition of the Gospel of John, 
 asserts that by a sad accident a whole sheet (he does not 
 specify the precise number of chapters and verses) between 
 chap. y. and vi., was lost before the Gospel came into general 
 circulation. Die Johanneischen Schriften. I.. p. 221.—P.8.] 
 
 t [This would require ἀπό or ἐκ TiBeprados.—P 8.| 
 
 2 [Τιβεριάδος is a geographical genitive, inserted for the 
 easier understanding of Gentile readers (comp. xxi. 1), who 
 knew the lake best by that name (Pausan, v. 7.3; αὑτὸς olda 
 Ἰόρδανον λίμνην Τιβερίδα ὀνομαζομένην διοδεύοντα), though 
 Matthew and Mark always call it θαλ. τῆς Γαλιλαίας, Luke 
 once (vy. 1), λίμνη Γεννησαρέτ, Josephus (De bello Jud., iii. 10. 
 8, etc.), usually Tevynoap or Τεννησαρῖτις. Hence the Vulg. - 
 and Beza correctly translate: ‘mare Galilee, quod est 
 Tiberiadis ;” so also the Εἰ. V.—P, 5.) } 
 
 | (Dr. Robinson (Lex, sub Ῥεννησαρέτ, p. 141) thus describes 
 the sea of Tiberias: ‘*It is about 12 miles long, and 5 or six 
 br ad, and isstill celebrated for the purity and salubrity of 
 
CHAP. VI. 1-65. 
 
 We must further consider that if Jesus, re- 
 turning from Jerusalem, wished to pass as soon 
 as possible over the sea, He must rather sail from 
 the region of Tiberias, than from Capernaum. 
 
 Respecting the eastern coast (Matt. chap. xiv.) 
 comp. von Raumer’s Paldstina, p. 60 and 205 sqq- 
 “The ancient Bashan, about the time of Christ, 
 embraced five provinces: Gaulanitis, Trachoni- 
 tis, Auranitis, Batangea, and Iturea. Gaulanitis 
 corresponded nearly to the present Tsholan, and 
 lay between the upper Jordan, the sea of Tibe- 
 rias, and the lower Mandhur.” ‘The eastern 
 shores of the sea (chalk, interspersed with basalt) 
 rise to a height of from eight hundred to a thou- 
 
 sand feet, and spreal into a table-land cut up | 
 
 with wadys; the western mountains are about 
 half as high. The eastern coast was an asylum 
 for the Lord on account of its solitude, and on 
 account of its being under the jurisdiction of 
 Philip, a son of Herod the Great, and a mild 
 prince, who after his father’s death had become 
 tetrarch of Batensea, Gaulanitis, Trachonitis, 
 and Paneas. He died childless at Julias, A. Ὁ. 
 34, and his dominions were attached to the pro- 
 vince of Syria (not to be confounded with the 
 Philip whose wife Herodias was murried to 
 Herod Antipas; see on Matt. chap. xiv). 
 
 Tiberias.—A city in Galilee, and in the most 
 beautiful part of it, on the western shore of the 
 lake, south of the middle. on a narrow plain 
 (Joseph. Antig. xix. 8, 1; xviii. 2, 3), a then 
 modern, Herodian city of Palestine, adorned with 
 a royal palace and a race-course, inhabited 
 mostly by heathens, named by Herod Antipas in 
 honor of the emperor Tiberius. Herod seems to 
 have usually resided here; and this, according 
 to Bachiene, was the reason why Jesus never 
 visited this city. From Herod Antipas to the 
 accession of Herod Agrippa II., it was.the capi- 
 tal of the province. Fishing and lake transpor- 
 tation were the chief employment of the inhabi- 
 tants. After the dissolution of the Jewish state, 
 for several centuries, it was the seat of a re- 
 nowned Jewish school (Lightfoot), and one of the 
 four sacred cities of the Jews. In the vicinity, 
 at the village of Emmans, were warm baths 
 (sulphur, salt, iron; medicinal). Some, with- 
 out sufficient reason, identify the place with 
 Cinneroth (Josh. xix. 35, belonging to the tribe 
 of Naphtali), with Hammath (Lbid.), and with 
 Rakkath (tbid.). Now Tabaria, with about three 
 thousand inhabitants, Jews. An earthquake in 
 the year 1837. See Von Schubert ILL, 253, 
 Robinson {Π1., 500. [Boston ed. of 1856, vol. 11., 
 880-394. Robinson descrives the present town, 
 called in Arabic Ttibariyeh, as ‘*the most mean 
 and miserable place” in Palestine, ‘‘a picture of 
 disgusting filth and frightful wretchedness.” It 
 suffered much from an earthquake in 1837, when 
 about 700 persons died out of a population of 
 2500.—P. 5.1 
 
 Ver. 2. Anda great multitude followed 
 him.—It seems not to be a multitude which has 
 
 its waters and the abundance of its fish. It presents, indeed,a 
 beautiful sheet of limpid water in a deep depressed basin, with 
 a continuous wall of hills on the sides; but the hills are rounded 
 and tarmie; and although after the rainy season the verdure 
 of the grass and herbage gives them a pleasing aspect, yet 
 later in the year they become naked and dreary. Its position 
 exposes it to gusts of wind.’ Comp. his Researches, Boston 
 ed. of aa 11., 380, 386, 415-417.—P. S8.] 
 
 209 
 
 just now gathered (ἠκολούϑει) ; it possibly con- 
 sisted in part of the remnants of the Galilean cara- 
 van returning from the feast of Purim, but certain- 
 ly for the most part of the beginnings of the Pass- 
 over caravan; without doubt Galileans. Many 
 might hive attached themselves to the returning 
 disciples, who also wrought miracles. Yet the 
 text implies that new miracles of the Lord, per- 
 formed on the western shore, were the particu- 
 lar attraction. 
 
 Ver. 3. Into the mountain.—This standing 
 phrase is accounted for (1) by the character of 
 the Palestinian landscape, aifording everywhere 
 
 | heights on which Christ could withdraw from 
 
 intercourse with the people in the plain; (2) by 
 the Lord’s habit of retiring upon a mountain ; 
 (3) by a symbolical view which has insensibly 
 connected itself with this habit: taking the soli- 
 tude of a high mountain for the stillness of prayer. 
 The region is more particularly stated by Luke 
 (chap. ix. 10); it was near the eastern Bethsaida 
 in Gaulanitis. 
 
 Ver. 4. And the passover, the feast of 
 the Jews, was nigh.—TZhe feast, ὁ. 6... the 
 principal feast. The passover of the same year, 
 782. lLiicke groundlessly supposes that Jesus 
 attended this feast. The absence from the prin- 
 cipal feasts was nothing inconceivable, as may 
 be inferred from the questions in chap. vii. 11 
 and xi. 56. (Paulus, contrary to the usage of 
 the language, ii. 13; xil. 2., efe., renders: not 
 long past.) [The nearness of the passover ac- 
 counts for the multitude of people ready for a 
 journey to Jerusalem, and suggested in part the 
 subject of the following discourse on the sacri- 
 fice of Christ’s life for the life of the world, which 
 was typically foreshadowed in the Jewish pass- 
 over.—P. 8. ] 
 
 Ver. 5. A great company come unto him. 
 —Meyer: “it was a mew company [pilgrims to 
 the festival], not that of ver. 2, which had fol- 
 lowed Him on His way to the sea.” The con- 
 trary is plainly stated by the synoptical Gospels, 
 Matt. xiv. 18; Mark vi. 83; Luke ix. 11. Ac- 
 cording to Lampe, Bruno Bauer, Baur, and 
 Luthardt [Hengstenberg], the subsequent dis- 
 course of Jesus concerning the eating of His 
 blood relates to the passover, and reveals tho 
 antitype of that type. Meyer disputes this, be- 
 cause the discourse lacks the slightest hint of it. 
 Some hint, however, lies in the very choice of 
 the striking terms and in the subsequent words 
 of institution. 
 
 To Philip.—To this disciple the question 
 must have been’a peculiar test. See the note on 
 chap. i. 45. [tis possible, however, that Philip 
 was the one who first solicited the Lord to send 
 the people away, Matt. xiv. 15.—According to 
 Bengel, Philip had charge of the res alimentaria. 
 Meyer urges against this that Judas was the 
 treasurer [xiii. 29], which is not a sufficient 
 reason; with better reason he refers also to the 
 individuality of Philip, as exhibited in chap. xiv. 
 8, which, however, he calls verstandesméssig [jejune 
 and calculating, and somewhat skeptical, like Tho- 
 mas. Chrysostom also infers from xix. 8, that Phi-, 
 lip was weaker in faith or tardier in spiritual ap- 
 prehension than the rest. Alford takes the cir- 
 cumstance as simple matter of fact, implying per- 
 haps that he was nearest the Lord at the mo- 
 
210 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ment.—P. 5.1 John’s omission of the circum- 
 stance that Jesus had previously been teaching 
 this multitude and healing their sick (see on 
 Matt), making the Lord ask immediately : 
 “Whence shall we buy bread [ayopico- 
 μὲν, conjunct. deliberat.]?” is of course only an 
 abridgment of the history sustained by many ex- 
 amples (see ver. 1; Liicke, Neander), not a dif- 
 ference, as Meyer holds, nor a sign of defective 
 testimony, according to Baur. By the cireum- 
 stance that Andrew had already made the ac- 
 quaintance of a baker's errand boy, or bread 
 vender in the caravan, John himself indicates 
 that the scene did not occur abruptly. Also by 
 the aorists. [John represents the Lord as first 
 suggesting the question how to feed the multi- 
 tude; the Synoptists relate that the disciples 
 came tothe Lord and asked Him to dismiss the 
 multitude from this desert place into the villages 
 where they might buy themselves food. John’s 
 narrative is abridged. But in every important 
 point the agreement is complete. See the re- 
 marks of Aiford in Joc.—P. S. ] 
 
 Ver. 6. To prove him.—Plainly a test of 
 faith; which Meyer without reason denies, and 
 then himself confirms; Philip must be more 
 ready to experience the power of faith. But it 
 was also atest of love which the disciples stood 
 better than the test of faith. [For he him- 
 self knew.—Jesus did not need the counsel of 
 Philip.—P.8. ] 
 
 Ver. 7. Two hundred denaries’ worth.— 
 A hundred denaries were equivalent to about 
 fourteen dollars and a half. Comp. on Mark vi. 
 37. Grotius supposes, this was the contents of 
 the treasury. Jolin represents it as the prompt 
 calculation of the quick-minded Philip. The 
 representation in Mark is not inconsistent with 
 this; yet seems to imply that the disciples are 
 ready to apply all their fund to the feeding of 
 the people. Yet, according to Philip, even the 
 high estimate of two hundred denaries would not 
 suffice. 
 
 Ver. 8. Andrew ... saith unto him.— 
 Here again, as in chap. xii. 22, Andrew appears 
 near Philip and in like manner in an act of 
 friendly interest and assistance.—Andrew seems 
 to be a master in mediation and advice, John i. 
 40 sqq., and xii. 22. On that other occasion also 
 he supplements Philip. But why is it said: 
 “One of His disciples 2” Wassenbergh considers 
 the apparently superfluous and disturbing words 
 to be a gloss. But John intends to mark that 
 it was one of the disciples who first, thongh with 
 trembli>g heart, directed his eye to that little 
 store with which Jesus wrought the miracle. 
 
 Ver.9. There is one here. Παιδάριον 
 év. One little boy; one young slave; one little 
 apprentice.* The last, most likely a bread ven- 
 der or sutler accompanying the caravan. The 
 sense is: there is only one little trader here, 
 and he has only so much. 
 
 Barley-loaves. — The food of the poorer 
 classes. Tr. Pesachim [fol. III. 2]: ‘Rabbi 
 Johannan said the barley is fine. He was an- 
 swered: say this to horses and asses [nuntia hoe 
 
 * (Wordsworth: One person, and he a child; and he has 
 only five |, .wes, and they of barley ; and two fishes, and they 
 small. Then Dr. W. goes on allegorizing about the elements 
 of the sacrameut.—P. 8.} 
 
 equis et asinis 1. Two small fishes.—’0Wa- 
 prov [Lat. opsonium], a diminutive of dvov [trom 
 ὀπτάω, or ἕψω, to cook, to roast], any thing cooked 
 or roasted, to go as a relish with bread {(προσφά- 
 yeov); generally fish [little fish], as here. [Of 
 later Greek usage. In the New Testament owa- 
 prov is peculiar to John who employs it five times 
 (vi. 9, 11; xx. 9, 10,13). The Synoptists use 
 here the word tytiec.—P. 5.1 
 
 Ver. 10. Much grass in the place.—A 
 mark of the eastern spring about the time of the 
 passover.* [After the rainy season.]— The 
 men. Constituting, no doubt, according to the 
 idea of the festival. caravans, the great mass. 
 
 -They appear here as heads of families, around 
 
 whomin many cises women and children were 
 grouped. [οἱ avdpec, a touch of accuracy; the 
 men alone were arranged in companies and num- 
 bered, while the women and children were served 
 promiscuously (See Meyer and Alford in loc.) 
 According to Mark the multitude reclined on the 
 green pasture ground by parties or in groups of 
 hundreds and fifties. ‘They probably formed 
 two semicircles. an outer semicircle of 30 hun- 
 dreds, and an inner semicircle of 40 fifties. <A 
 wise symmetrical arrangement for the easy and 
 just distribution of the food.—P. 8.] 
 
 Ver. 1l. Given thanks.—Matt. xiv. 19. 
 According to the best authorities, the distribu- 
 tion by the disciples, which is inthe Textus Rec. 
 supplied here from Matthew, is left by John to 
 be supposed. See the Trexruau Norse. 
 
 [Ev yaprotgoas, for which the other Evange- 
 lists use εὐλογεῖν, is in accordance with the bless- 
 ing or grace of the father of a Jewish family at 
 meals, and has here a special bearing on the 
 mirace. Joln describes the distribution (διέδωκε 
 τοῖς ἀνακειμένοις) as being the act of Christ, with- 
 out, however, excluding the intervention of the 
 disciples as mentioned by Matthew, Mark and 
 Luke. Verse 11 is the place for the miracle, but 
 the exact moment and manner of its performance 
 eludes the grasp of the senses. It must have 
 taken place immediately after the prayer of 
 Christ as He distributed the bread through the 
 apostles to the eaters. The evangelists show 
 their good sense in omitting a description of what 
 is indescribable. Augustine’s and Olshausen’s 
 ingenious idea of a divinely hastened process of 
 nature (to which must be added an accelerated pro- 
 cess of art, or the combined labors of the reaper, 
 miller and baker, by which wheat or barley is 
 changed into bread) does not help the under- 
 standing of the matter, and has only the value 
 of an analogy. We cannot conceive, philosophi- 
 cally, of supernaturally, yet visibly growing 
 loaves, and of supernaturally growing or nmulti- 
 plying fishes. A miracle, like the primitive ecre- 
 ation, can only be apprehended by faith, which 
 is the organ of the supernatural. It is, indeed, 
 not a strictly creative act by which things non- 
 existing are called into existence, for a miracle is 
 always performed on imatter already existing, 
 but it is as great and difficult as a creative act, 
 and is produced by the same divine power which, 
 
 * [Wordsworth: A beautiful figure of the ‘green pasture’ ἡ 
 
 (Ps. xxiii.), in which Christ feeds His people in the ministry 
 of His word and sacraments, where He prepares a table for 
 them in the wilderness. ‘this may do for homiletical appli 
 cation.—P. 8.] 
 
CHAP. VI. 1-65. 
 
 211 
 
 in ene case, originates nature, and, in the other, 
 acts from above and beyond nature upon (not. 
 against) nature. Comp. my notes onthe miracle 
 at Cana, chap. ii., pp. 106 f., 109 ἔν, and the notes 
 on Matthew pp. 267.—P. 8. ] 
 
 Ver. 12. The gathering of the fragments here 
 appears as directed by the Lord. [A lesson of 
 ecouomy, which is consistent with the greatest 
 liberality. ‘‘Make all you can, save all you can, 
 giveallyoucan.” κλάσματα (from κλάω, to break, as 
 fragments from frango), broken pieces, not crumbs. 
 More fragments were left than the original sup- 
 ply of five loaves, which would not have filled 
 five baskets.—P. S.] 
 
 Ver. 13. Filled twelve baskets with the 
 fragments.—[Probable reference to the twelve 
 apostles, each of whom gathered the fragments 
 and brought his basket full. Basket, the ordi- 
 nary furniture of a travelling Jew for carrying 
 his food. Some commentators refer the number 
 to the twelve tribes of Israel as the type of the 
 church which is fed by the bread of life to the 
 end of time.—P. S.] Meyer urges that the 
 twelve baskets were filled only with the frag- 
 ments of the dread, and adds: Mark, vi. 43, 
 states otherwise. Yet he would conceive the 
 miracle only as a creative act, which operates 
 here on quautity, as it operated on quality in the 
 changing of the water into wine. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. On the miracle and the different explana- 
 tions of it, see the Com. on Ma/t., chap. xiv. [Am. 
 ed., pp. 266, 268, where the rationalistic, the 
 mythical, the symbolic, and the orthodox views of 
 the miracle are fully noticed. Comp. also my 
 remarks on ver. 11 (p. 210), and Prof. van Oos- 
 terzee in the Com. on Luke, p. 146.—P. S.] Not 
 simply ‘‘a miracle of satisfying would Lange con- 
 sider it,” as Tholuck inaccurately states. [Dr. 
 Lange admits an actual increase of the substance 
 and nourishing quality of the bread by a power 
 which went forth from the Logos, but assumes 
 at the same time a modal or mystic medium 
 in a corresponding moral and religious disposi- 
 
 tion awakened by Christ among the eaters, so | 
 
 that it was a heavenly feast of the soul as well 
 
 as a literal meal for the body. See his remarks | 
 
 below, and in Matthew, p. 267, also his Leben Jesu, 
 IIL. p. 786, where he says: ‘‘ Christ fed the peo- 
 ple with His bread, His faith, His divine power 
 and the blessing of His love.””—P. 5.1 Meyer: 
 “A creative act.” But we have here, by all 
 means, a miracle of the Son, the Redeemer, not. 
 an absolutely creative act [ex nihilo]. If we 
 know what creative is, we also know that all the 
 days of creation were applied to it, till there was 
 
 first the herb, not to say bread; therefore (1) a | 
 
 miracle of the increase of force in the element 
 of divine power; then (2) of the increase of sub- 
 stance in the element of love; the whole being (3) 
 a miracle of the heavenly kingdom, in which one 
 fares very illif he leaves the heart out of account. 
 
 2. In John this miracle gains a peculiar sig- 
 nificance from its relation to the miracle of the 
 turning of water into wine. Wine and bread. It 
 receives further light from the history which 
 follows. 
 
 [8. The miracle of the miraculous feeding an 
 
 illustration of the truth that Christ is the bread 
 of eternal life to His people in the ‘* desert place” 
 of this world, on their journey to the ‘‘feast”’ of 
 the heavenly Jerusalem. In this spiritual sense 
 the miracle is continued from day to day. On its 
 relation to the Lord’s Supper, see the Excursus 
 = 3] close of the Exegesis of this passage.— 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Com. on Matthew, Mark, and Luke, 
 on this passage. 
 
 Jesus hastens from the tribunal of the Jews 
 away beyond the sea into the mountain of God. 
 —So the pious heart has a right to betake itself, 
 from the pain which legalistic jealousy has 
 ready for it in human schools and temples, to 
 the great temple of God. (Butto find refuge and 
 elevation in nature is one thing, and to run wild 
 in nature is another.)—Over the sea and upon 
 the mountain: the great, bold course of Christ: 
 
 | In His life; in history; in the leading of His 
 
 people. — The passover-feast, the passover- 
 journey, and the passover-sermon of Christ be- 
 fore the passover of the Jews; the Lord ever in 
 advance of His people. (The whole chapter. )— 
 The trial of Philip’s faith What he saw, and 
 what he did not see.—The character of Philip. — 
 The arithmetic of Philip and the arithmetic of 
 the Lord.—In the reckoning of men there is al- 
 ways a deficit, in the reckoning of Christ there 
 is always a surplus.—How the Lord has led His 
 apostles to interest themselves even in the bodily 
 wants of men.—How He has trained His minis- 
 ters and messengers to care also for the poor and 
 sick.—The sentiment of Andrew, compared with 
 the sentiment of Philip. (The one would begin 
 with much, the other seems at least inclined to 
 begin with little.)—How in a Christian consulta- 
 tion we gradually come nearer the right.—The 
 little bread vender; Christ founds His great 
 miracle on a small, every day incident.—‘‘ Make 
 the men sit (lie) down:” a word of perpetual 
 application.—When once a Christian people sit 
 down together in peace and quietness, then the 
 Lord works His wonders.—So He still works 
 His miracle when the people sit down at His 
 bidding (in the church, at the holy Supper, evc.). 
 —Christ’s giving of thanks, the seal of His con- 
 fidence.—The wonder-working table-blessing of 
 Christ. —The divine miracles of faith at the sup- 
 per in the desert.—The miraculous feeding ; 
 miraculous 1, in the sitting down of the people 
 at the bidding of Christ ; 2, in the thanksgiving 
 of Christ befdre the feeding; 3, in the distribu- 
 tion and breaking of the bread according to the 
 appetite of all; 4, in the satisfaction of all; 5, 
 in the surplus (more at the end than at the be- 
 ginning ).—Even the superfluity of God we should 
 carefully economize.—The effect of the miracu- 
 lous feeding on those who were fed: 1. Their 
 true interpretation (that this is that Prophet, 
 ἢ. e., the Messiah); 2, their false application of 
 it (desiring to make Him a king to their mind). 
 —The Lord must withdraw Himself as often 
 from the homage of men, as from their persecu- 
 tion,—Christ escaped to the mountain, and He 
 alone: 1, the humble One, who offers up to the 
 Father His miracle-working blessing; 2, the 
 
212 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 self-possessed One, whom no fanaticism of men 
 excites; 3, the exalted One, above the ambition 
 of the world; 4, the holy One, who mingles not 
 His affairs with human doings.—‘‘ They would 
 make him a king:” in the midst of this tempta- 
 tion, in which nobles fall by thousands, He 
 stands erect, because He is the King. 
 
 Starke: Hepinger: God uses all sorts of 
 means, most rarely curiosity, for the conversion 
 of sinners. —The nearer a feast, the more the 
 children of God seek to dress their hearts for 
 Him; they keep the feast in honor of Him.— 
 Jesus is so high that He can overlook all 
 His children, and can know what each one 
 wants.—Cramer: The Lord cares for all, and 
 is kind even to the unthankful.—Nova Bibl. 
 Tub.: It is the weakness of our unbelieving 
 heart, that, in our necessities, we always con- 
 sider only their greatness and the slenderness 
 of the means of relief, and not the infinite wis- 
 dom, power, and goodness of God. If we have 
 possessions, we have heart; but lack of money 
 brings lack of faith.—QursneL: We sin as well 
 when we think that God will pass by the ordi- 
 nary means of His providence as when we limit 
 the providence of God to outward means.— 
 Zeisius: Christ can make bread in the desert, 
 and abundance in want.—CanstTeIn: Whenever 
 we eat, we ought to pray and thank God.— 
 Cramer: Every creature, and therefore food, is 
 sanctified by prayer and the word of God, 1 
 Tim. iv. 5.—Happy are those ministers of the 
 word who receive from the Lord what they de- 
 liver to their hearers.—He to whom God intrusts 
 temporal blessings, should not keep them to him- 
 self, but share them with others.—To eat and be 
 filled, is the blessing of God; and to eat and not 
 be filled, is His curse, Hag. i. 16.—OsIAnpER: 
 The common mass is unintelligent ; now it will 
 exalt one to heaven, and soon after it will thrust 
 the same one down to hell. Let no oné in- 
 trust himself to the favor of the multitude.— 
 Hepineer: In the beginning of illumination, in 
 the first glow, a man usually falls to extravagant 
 undertakings, not according to the rule of divine 
 prudence.—Zetsius: Flee, according to the ex- 
 ample of thy Saviour, from that which the world, 
 with its carnal mind, holds high, and seek that 
 which is above. — GossneR: Jesus purposely 
 caused the bread to pass through the hands of 
 the disciples, that they might grasp it in their 
 hands; who in their unbelief had seen it to be 
 too little. 
 
 Braune: The creative power of God which 
 every year makes much grow from little, the 
 harvest from the seed, even to superabundance, 
 here also works. As it wrought in the begin- 
 ning of the world, and works yearly in secret, 
 here it comes forth openly.—The gathering fru- 
 gality, which saves at the right time, belongs to 
 the art of beneficence.—Jesus is the Redeemer 
 from the sin which man loves, from the devil in 
 whom man does not believe, from the death of 
 which man does not think, from the hell which 
 man does not fear; therefore He is not a Re- 
 deemer for all. Were He but a Redeemer from 
 hunger and from labor for a living (by means 
 of material abundance), then He would be 
 acceptable to all. The people wished to make 
 Him a king; He was to be their work; they 
 
 sas ea 
 
 wished to have their hand in everything, even 
 where they did not understand, and nothing 
 should have honor which they did not give,— 
 not even Jesus, the Prophet, the Messiah.— 
 Lisco: Philip and Andrew both looked at the 
 visible; the one at the insufficient money, the 
 other at the insufficient food. 
 
 Hrvusner: The power of Jesus to draw men 
 to Himself. The power to do good draws more 
 than the power to punish.—Unbelief everywhere 
 looks at the small means and the feeble power. 
 But God can accomplish much with little.—The 
 purpose and the wonderful help of God are ever 
 revealing themselves to the astonishment and 
 shame of unbelief.—Jesus has regard for order 
 and division, by means of orderly arrangement 
 the multitude was easily viewed. So every- 
 where in the kingdom of God. Men are divided, 
 every one in his place.—In the hand of Jesus 
 everything becomes blessing.—The disciples were 
 hodmen of Jesus; and so are we.—To cover 
 political plans under the cloak of religion, is 
 scandalous abuse of religion. — The Christian 
 should strive to keep clear of worldly distinction. 
 —Ver. 1-15, the pericope for Letare Sunday. 
 How Jesus performs His miracles: 1. With holy 
 design. 2. In love, only to relieve the actual 
 stress of want and suffering. 3. With divine 
 power. 4. With quietness and dignity. 5. With 
 earnest precaution. 
 
 Scuiterermacuger: The Lord even feeds and 
 nourishes those who truly gather round Him.— 
 Drarseke: It is not we that make Him king, but 
 He that makes us kings, because citizens in His 
 kingdom —Reinnarp: Thoughts on the con- 
 stancy with which Jesus holds to the great end 
 of His life—Maruerneké: The Christian in 
 solitude.—GruriLing: We should learn froin Je- 
 sus to do much with little —Scuurrz: On the 
 earthly blessing which God diffuses among men. 
 Scuupverorr: The earthly mind always miscal- 
 culates.— Lisco: The gospel for the day, a his- 
 tory of the feeding, seems to have been appointed 
 for this Sunday* not so much on account of the 
 incidental remark that ‘‘ the passover, a feast of 
 the Jews, was nigh,” as because Jesus was called 
 by the people, whom He had miraculously fed, 
 “‘the Prophet that should come into the world ;” 
 for it is plainly the design of the last three Sun- 
 days of Lent to hold before us the threefold 
 office of our Mediator, the suffering Jesus, as 
 Christ: Prophet, Priest, and King.—Jbid: In 
 Christ is full satisfaction for us.—The behaviour 
 of Jesus towards weak and insincere friends: 1. 
 He condescended to the necessities of their weak- 
 ness. 2. He avoided their well-meant, but im- 
 pure homage.—Bacumann: How urgently the 
 Lenten season invites us take the bread of life. 
 —Autretp: The Lord makes everything come 
 out gloriously: (1) Where man is at his wits’ 
 end, (2) God goes right on.—Kraussoup z, Our 
 daily bread a guide-board to heaven—Zbid. " How 
 faithfully the Lord cares for His people.—Rau- 
 TENBERG: The eating of the bread from heaven: 
 
 1) How it is performed; (2) how much it in- 
 cludes —Jéid.: Christ’s kingdom is not of this 
 world: This (1) brings Him suffering in this 
 world; (2) draws my heart from this world; 
 
 * [The Fourth Sunday in Lent.—E. Ὁ. Y.] 
 
CHAP. VI. 1-65. 
 
 213 
 
 (3) remains my comfort, when all things fail — 
 Hinuess: The need, which receives the blessing 
 of the Lord: 1. The need. 2. The testing. 3. 
 The confirming. 4. The blessing.—RAUrENBERG: 
 The miracle at the table of the Lord: 1. The 
 love which prepares the table. 2. The food 
 which it offers. 38. The satisfaction which it 
 gives.—Jaspis: Jesus, ever the helper of the 
 poor.—J. J. RamBacu: The victory of faith in 
 the exigencies of life.—AnuureLp: How goes it 
 with the Christian who goes with Christ? 1. He 
 cleaves to his Lord, and forsakes Him not. 2. 
 The Lord may hide from him His face for the 
 time, till 3. He at last breaks to him the bread 
 of grace.—WiesMAnn: The miraculous feeding 
 shows us that Christ has for His people: (1) A 
 warm heart; (2) a clear eye; (3) an open hand. 
 —See the next section. 
 
 [Himary: There is no catching by eye or 
 
 touch the miraculous operation; it only remains. 
 
 for us to believe that God can do all things (con- 
 sistent with [lis nature and character).—Auaus- 
 tine (Tract. in Joh. 24; Serm. 180, 1): Christ 
 multiplied in His hands the five loaves, just as 
 He produces harvest out of a few grains: there 
 was a power in His hands; and those five loaves 
 were seeds, not indeed committed to earth, but 
 multiplied by Him who made the earth. (The 
 same idea is revived by Olshausen, but the com- 
 parison is only serviceable as a remote analogy. 
 See the Exegesis.)—Trencow: Here isa mira- 
 cle of creative accretion, by which Christ pro- 
 claimed Himself the bread of the world, the 
 inexhausted and inexhaustible source of all life 
 for the spiritual needs of hungering souls in 
 all ages.—The twelve baskets, an apt symbol 
 of Divine love which after all its out-goings 
 upon others, abides itself far richer. Comp. 
 2 Kings iv. 1-7; Prov. xi. 24: “*There is that 
 scattereth, and yet increaseth.’”—Analogies of 
 this miracle: the manna in the wilderness; the 
 multiplying of the widow’s cruse of oil anl 
 her barrel of meal by Elijah, 1 Kings xvii. 16; 
 Elisha satisfying a hundred men with twenty 
 loaves of barley, 2 Kings iv. 42-44. — Ryue: 
 Learn from this miracle: 1) Christ’s almighty 
 power; 2) a lesson about the office of ministers 
 —to receive humbly and to distribute faithfully 
 what Christ provides and blesses; 38) the sut- 
 ficiency of the gospel for the wants of mankind. 
 —P.S.] 
 
 2. THE MIRACULOUS WITHDRAWAL OVER THE SEA. 
 νι 1.92. 
 
 EXEGETICAL AND CRITICAL. 
 
 See the parallels in Matthew xiv. 22-33; and 
 Mark vi. 45-56. [Omitted hy Luke. Alford: 
 “An important and interesting question arises, 
 
 Why %s this miracle here inserted by St. John? | 
 
 That he ever inserts for the mere purpose of 
 narration, [ cannot believe. 
 to me to be this: to give to the Twelve, in the 
 prospect of so apparently strange a discourse 
 respecting His Body, a view of the truth respect- 
 ing that ον, that it and the things said of it 
 were not to be understood in a gross corporeal, 
 but in a supernatural and spiritual sense. And 
 their very terror and reassurance, tended to im- 
 
 The reason seems | 
 
 press that confidence in Him which kept them 
 firm, when many left Him, ver. 66.”—P. 8S. ] 
 
 Ver. 14. The Prophet that is to come.— 
 This denotes here not the fore-runner, but the 
 Messiah, referring to Deut. xviii. 15; as is proved 
 (1) by the addition: ‘* that should come into the 
 world;” (2) by the inclination to make Him a 
 king. 
 
 Ver. 15. Take him by force.—Carry Him 
 forcibly into their circle, and conduct Him in tri- 
 umph—in order to make Him aking; as festival 
 pilgrims, lead Him to Zion in triumphal proces- 
 sion. The arbitrary, confused, and premature 
 idea of the subsequent triumphal entry. 
 
 He withdrew again into the mountain. 
 The πάλιν denotes not only return to the mountain, 
 but also a second withdrawal of Himself from 
 the pressure of the people. He sought solitude, 
 to escape the people; but this of course does not 
 exclude His sanctifying the solitude by prayer. 
 
 Ver. 16. And when evening came.—It 
 would not appear from ver. i7, buat it certainly 
 does from the parallels, that this was the ‘‘second 
 evening,” ἢ. 6., the later even-tide, from the de- 
 cline of the day till night. 
 
 Ver. 17. Having entered a ship.—The 
 ἐμβάντες before ἤρχοντο is hardly intended to re- 
 peat once more that they had already gone to 
 sea which had been said in ver. 16, but to ex- 
 press that, after embarking, they took an in- 
 voluntary course, driyen by a fearful storm. See 
 Com. on Matthew and Mark on the passage, 
 According to Mark the disciples were to go be- 
 fore the Lord in the direction of Bethsaida. 
 This must mean the eastern Bethsaida, not the 
 western, because the return itself was to Caper- 
 naum; therefore acoast-wise passage northerly 15 
 intended. Christ wished to embark in a soli- 
 tary place, unseen bythe people. The storm in- 
 tervened ; the disciples were driven out into the 
 midst of the sea. Then Jesus came to them on 
 the sea; 1. 6., He met them as a helper in their 
 distress under a contrary wind; not merely went 
 after them as they were driving with a favorable 
 wind. [Dr. Thomson (he Lund and the Book, 
 If. p. 80) maintains, in opposition to the usual 
 view, that there was but one Bethsaida, and that it 
 was situated at the entrance of the Jordan into the 
 lake, a few miles north-east of Tell Him, the sup- 
 posed present site of Capernaum. The disciples 
 would naturally sail from the southeast toward 
 Bethsaida in order to reach Capernaum.—P. 8. ] 
 
 And Jesus had not yet come to them. 
 —As the disciples were not expecting Jesus to 
 walk on the sea, the ‘yet’ has been found trou- 
 blesome, and has been dropped. But the sen- 
 tence means: They had not yet been able tc take 
 up Jesus according to the original plan of the 
 voyage. [See Text. ΝΟΤΕΒ.] 
 
 Ver. 18. And the sea began to rise.—An 
 explanation of their misfortune. We repeat: 
 A violent gale, by which they would have come 
 immediately twenty or thirty furlongs westward, 
 could not have been to them a contrary wind, if 
 they had intended to go westward without Jesus. 
 
 Ver. 19. Five and twenty or thirty fur- 
 longs.—The lake was forty stadii wide (Joseph. 
 De Bell. Jud. W1., 10, 11).* The indefinite mea- 
 
 * [ According to Robinson, the lake is about twelve English 
 miles long, and five or six broad.—P. §.] 
 
214 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 sure is very graphic; it reflects the situation: 
 Darkness and an angry sea, in which accurate 
 measurement of distance was impossible at the 
 time. Matthew says ‘‘the midst” of the sea, 
 xiv. 24; denoting, however, an earlier moment, 
 when Jesus was still on the shore. John marks 
 the later moment, at which the disciples saw the 
 Lord. The στάδιον is a Greek measure (Luther: 
 Feldweg, furlong). Eight stadia made a Roman 
 mile. <A stadium is the fortieth part of a geo- 
 graphical or German mile [a little less than an 
 eighth of an English mile, and nearly equal to 
 the English furlong; so that the twenty-five or 
 thirty stadia would come between three and four 
 miles.—H. Ὁ. Y.]. Of the full two leagues’ 
 breadth of the lake the ship had therefore al- 
 ready passed a league and a quarter or a league 
 and a half. 
 
 Tacy behold Jesus. — Graphic present. 
 And they were afraid.— Moderate expression 
 of ἃ powerful feeling. Compare the synoptical 
 Evanzelists. So little had they expected His 
 coming to them in this way. 
 
 Ver. 21. Then they desired to receive 
 him.—They still desired to take Him into the 
 ship; that is, they still stood to their purpose. 
 In the effort to take up the Lord on the eastern 
 shore, the ship had already gone nearly to the 
 western. The Evangelist finds it superfluous to 
 state that the Lord now embarked, and sailed 
 the small remaining distance with the disci- 
 ples. He likewise passes over the falling of the 
 wind. 
 
 According to the usual view of the event, in 
 which Jesus went after the disciples, instead of 
 meeting them, the expression of John is very hard 
 to be explained. And here again Meyer (atter 
 the example of Liicke and De Wette) brings outa 
 collision with the synoptical Evangelists. ‘*They 
 
 wished to take Him into the ship, and immedi- | 
 
 ately (before they carried out the ἐϑέλειν) the 
 ship was at the land.” He seems even to intro- 
 duce here a wondrous agency of: Jesus bringing 
 
 the ship immediately to land, notwithstanding its | 
 
 distance of five or ten stadia and the “ surging” 
 ofthesea, ‘An unfortunate attempt at harmony 
 [it is then said by Meyer, p. 255, Sth ed.]: They 
 willingly received Him (Beza, Grctius, Kuinoel, 
 Ammon, and many others; see against it Winer, 
 p. 436); which is not helped by the assumed an- 
 tithesis of a previous unwillingness (Ebrard, Tho- 
 luck).’” The sentence says simply this: They 
 were still occupied with the effort to take Him 
 up on the eastern coast, when by this miracu- 
 lous intervention of Christ they at once reached 
 the western:side. 
 
 The ὑπῆγον, in the versions and expositions, 
 to a great extent fails of its full force. It often 
 denotes a secret, skilful or mysterious removal, 
 escape, or disappearance. And so especially 
 here, where the Lord was put upon extreme 
 deliberation, and could properly use a miracle 
 to rid Him of the multitude. If they still fol- 
 lowed Him in spite of all, we must consider 
 that certainly all could not follow Him in the 
 boats which had come from Tiberias, and that. 
 Vhrist still found it necessary in the synagogue 
 ut Capernaum to put off the people by meet- 
 jing them sternly and with the boldest declara- 
 tions. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The culmination of the enthusiasm of the 
 Galilean populace for Jesus is here brought out, 
 and by John alone, with great distinctness. The 
 great popular mass, a host of five thousand chili- 
 astically excited men, would violently lift a 
 Messianic standard with Him and for Him. But 
 because Jesus cannot yield Himself to this pro+ 
 ject, the culmination of their enthusiasm is at 
 the same time its turning-point. 
 
 2. In respect to the miracle of Christ’s walk- 
 ing on the sea, compare the Com. on Matthew 
 and Mark. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The misinterpretation of the divine sign of 
 Christ by the perverseness of earthly-minded 
 men.—They draw from the sign a correct con- 
 clusion (a true doctrine) and a false application 
 (a false moral).—So with orthodox faith a false 
 (ecclesiastical or secular) morality is often as- 
 sociated.—The flight of Jesus before the revo- 
 lutionary design of the people: It occasions (1) 
 llis retir-ug in solitude to the mountain; (2) His 
 sending the disciples before Him with the ship ; 
 (9) His hastening in the night, ghostlike, over 
 the sea.—Jesus on the mountain above the politi- 
 cal designs of men; He alone: 1. He alone the 
 free One, who is more a king than any prince of 
 earth. 2. He alone the clear-sighted One, who 
 sees far above all craftiness of policy. 3. He 
 alone the silent out decisive Disposer of all 
 things.—The flight from the sedition and tumult : 
 | 1. The flight of Christianity (Christ). 2. The 
 | flight of the Church (the ship).—The disciples in 
 | the ship, driven from east to west, a foreshadow- 
 ing of the fortunes ef the church.—The miracle 
 of the walking en the sea, as to its holy motives: 
 Occasioned (1) by a holy flight; (2) by a holy 
 | solicitude. — Christ’s superiority to nature.— 
 Christ the sea-king (He, not Mary, the true 
 Stella Maris).—Christ as master of the water— 
 
 the helper in perils of the sea (not the holy Ne- 
 ‘pomuc).—Christ the helper in perils of water and 
 of fire.—While they were wishing to take Him 
 up on the eastern shore, they were ready to land 
 on the western.—The hour when the Church be- 
 comes perfectly joyfal in the presence of her 
 Lord in this world, is the hour when she lands 
 on the shore of the other.—How the Lord sud- 
 denly puts an end to the reverses of His people.’ 
 —KEvery new necessity of the Christian, a new 
 revelation of the glory of Christ. Every new 
 necessity of man, a new revelation of the miracu- 
 lous help. of God —Perils of the night; perils of 
 storm; perils of the seas Sufferings from night, 
 from storm, and from sea; Christ, the Deliverer. 
 Starke: God’s wonders among them bat go 
 down to the sea in ships. Ps. evii. 23.—Prov. 
 xxx. 19.—Wisd. xiv. 3.—Be not troubled when 
 thou must journey from one place to another, 
 ete. The goal is all rest.—Comest thou into a 
 dark night of tribulation, ete. : Jesus is there.— 
 The perils of one’s calling.—Good fortune is fol- 
 lowed again by ill; but to believers all is for the 
 best.—CanstgeIn: Christ lets His people come 
 almost to extremity, but then loses not a moment. 
 
 q 
 
CHAP. VI. 1-65. 
 
 215 
 
 —In our troubles we commonly set God befcre 
 us in a different character from the true; as an 
 object of terror.—Zarsius: What a mighty hero 
 is thy Saviour and mine !—QursneL: Christ’s 
 word and presence make everything good anil 
 tranquil again. —Cramer: Christ has more ways 
 of helping than one.—Zerstus: Thus the saints 
 come through great storms and trouble to the 
 haven of eternal peace and safety.—GossNnrR: 
 When Christ is in the ship, the ship receives 
 more help from Him than He from it. So is 
 everything which we call the service of God more 
 profitable to the servant than to the Lord whom 
 he serves —Heusner: Distance, mountain, and 
 sea cannot separate Him from ifis.—ScuLerer- 
 Macuger: We see here at first a certain depend- 
 ence on an immediate and bodily presence, which 
 is always united with a certain want of faith in 
 the spiritual, and of a sense of spiritual power 
 and agency.—Scuenken: Ilow do we stand to- 
 wards Christ? (1) So as to have ITim {flee from 
 us? (2) Or soas to have Him come to us? 
 
 [Worpswortu: Ver. 20. “Lam (Hyd εἰμι), 
 the Ever-living One, Jehovah, the Author of 
 Life. lam always at hand and never pass by 
 you, therefore be not atraid, but trust in Me. 
 Our Lord allows us to be in trial and danger, to 
 struggle in the storm, to endure for a long time, 
 in order that our patience and perseverance and 
 faith may be proved, and that we may resort to 
 Him who alone can save us. We are often in 
 darkness and in storms, and the devil and evil 
 men assail and affright us: but let us listen to 
 Christ’s voice, ᾿Εγώ εἰμι, μὴ φοβεῖσ2ε, and when 
 human heln fails, then divine aid will come. 
 Terrors pass by, but Christ never passes by. 
 He ever says, ‘lt 151. I am He who always 
 am, who ever remain; therefore have faith in 
 Me. And if we are rowing in the Apostolic Ship 
 of the Church, doing our duty there im our re- 
 spective callings, and if we desire to receive 
 Christ into the Ship, He will not only quell the 
 storm, but give us a fair breeze, and we shall 
 soon be at the harbor where we would be—thie 
 calm harbor of heavenly peace. They who are 
 in the Ship, and are rowing in the storm; they 
 who labor in the Church, and continue in goo 
 works to the end, will receive Christ, and will at 
 length arrive at the waveless haven of everlasting 
 life. ”"—A fine Greek poem of Anatolius on Christ 
 in the tempest, translated by J. ΔΙ. Neale: ‘+ Vierce 
 was the wild billow” (see Schaff’s Christ in Song, 
 p. 451).—P. 8.] 
 
 8. DECISIVE DECLARATION OF CHRIsT, AND 
 OFFENCE OF MANY DISCIPLES. 
 
 vi. 22-65. 
 
 EXEGETICAL AND CRITICAT. 
 
 [After a brief historical introduction, ver. 29 -- 
 25, John gives that wonderful discourse which 
 unfolds the symbolic meaning of the miraculous 
 feeding of the multitude, namely, the grand truth 
 that Christ is the Bread of everlasting life, which 
 alone can satisfy the spiritual wants of men. It 
 may be divided into four parts, each of which is 
 introduced by an act of the audience and deter- 
 mined by their moral attitude. 1) The first part 
 js introduced by a simple question of the Jews: 
 
 ‘*When and how didst Thou come hither?” It 
 exhorts them not to busy themselves about per- 
 ishing food, but to seek food which endures for- 
 ever, and which the Son of Man alone can give, 
 vers. 25-35. 2) The Jews asking for this im- 
 perishable bread, Jesus declares Himself to be the 
 Bread of life that came down from heaven, vers. 
 35-40. 38) The Jews murmured at this extraor- 
 dinary claim; whereupon Jesus repeats the as- 
 sertion with the additional idea, that His flesh 
 which He was to give for the life of the world, is 
 that Bread of life, vers. 41-51. 4) This causes 
 not only surprise but offenceand contentionamong 
 the Jews (ver. 52), but Jesus, instead of modify- 
 ing and explaining, declares in still stronger lan- 
 guage that eating His flesh and drinking Is blood, 
 z.¢., a living appropriation of His person and 
 sacrifice is the tndispensable condition of spiritual 
 hfe reaching forward to the resurrection of the 
 body, vers. 52-58. 5) The rest, from vers. 59-65, 
 describes the crisis produced by this discourse 
 and furnishes at the same time, in ver. 63, the 
 key to the proper understanding of the same.*— 
 The authenticity of this discourse is sufficiently 
 guaranteed by its perfect originality, sublimity, 
 and offensiveness to carnal sense, as well as its 
 adaptation to the situation and the miracle per- 
 formed. No writer could have invented such 
 ideas and dreamed of putting them into the 
 mouth of Jesus. Nor could any mere man in his 
 sane mind set forth his own flesh and blood as 
 the life of the world. We are shut up here 
 to the conclusion of the divinity of Christ. As 
 to the difficulty of the discourse, we must always 
 keep in mind that Christ spoke for all ages, 
 and that history furnishes the evidence of the 
 wisdom and universal applicability of His teach- 
 ing. The disciples and the hearers were pre- 
 pared for it by the two preceding miracles which 
 raised them, so to say, to a supernatural state. 
 The sacramental interpretation will be discussed 
 below in an Excursus.—P. 5.1 
 
 Vers. 22-24. The construction of these verses 
 isa matter of great difficulty. [Such compli- 
 cated sentences are exceedingly rare in John. 
 Two other instances occur in chap. xili. 1, and 1 
 Jobni. 1 ff. In this case the parenthetical and in- 
 volved constructionis, as Alford remarks, charac- 
 teristic of the minute care with which the evan- 
 geclist willaccount for every circumstance which is 
 essential to his purpose in the narration.—P. 8.] 
 Do Wette: ‘*As regards the construction, the sen- 
 tence is interrupted by the parenthesis of ver. 25, 
 and resumed in ver. 24 (ὅτε οὖν εἰδενπεεϊδών, ver. 
 22), except that while ἰδών, ver. 22, relates to the 
 circumstances under which the departure of Je- 
 sus seemed impossible, and the resumptive ὅτε--- 
 εἶδεν expresses the certainty nevertheless reached, 
 that he was no longer there.” Meyer: ‘The 
 coustruction resumes ὁ ὄχλος, the subject of the 
 whole, with ὅτε οὖν εἶδεν ὁ ὄχλος, ver. 24; and ver. 
 23 is a parenthesis which prepares the way for 
 the following apodosis. The participial sentence 
 idan, ὁτε to ἀπῆλθον is subordinated to ἐστηκὼς 
 πέραν τ. θαλ., and explains what made the people 
 linger there and stand again the next day in the 
 same place: They thought Jesus must still be on 
 the eastern side of the sea, since no other ship 
 
 ---- 
 
 * [For a somewhat similar division see Godet, IT. 97.7 
 
216 THE GOSPEL ACCORDING TO JOHN. 
 
 had been there except the one in which the dis- 
 ciples had gone away alone, ver. 22, and even 
 the disciples might again be there, since other 
 boats had come from Tiberias, in which they 
 might have returned.” [Somewhat modified in 
 ed. 5th, p. 256.—P.S.] We suppose that here, 
 as often elsewhere in the New Testament a sup- 
 posed clumsiness and irregularity of expression 
 arises in the sphere of exegesis from our over- 
 looking the conciseness resulting from the vivid- 
 ness of the oriental style. The present passage 
 may be elucidated by the remark that Christ 
 made His escape from the people with extreme 
 deliberation and care, and that the people pur- 
 sued Him with intense expectation ; and the sen- 
 tence takes this shape: And immediately the ship 
 (in which they were escaping) was at the land 
 whither they were going (for escape from the 
 people); the day following the people (also) 
 which stood (still remained standing, like a wall) 
 on the otber side of the sea, because they saw 
 (in the first place) that there was none other 
 boat there, save that one, and that Jesus went 
 not with His disciples into that, but that His dis- 
 ciples were gone away alone (whence it seemed 
 to follow, that Jesus was still in the neighbor- 
 hood) ; but (in the second place) that other boats 
 had come from Tiberias nigh unto the place 
 where they had eaten bread by the power of the 
 Lord’s thanksgiving (boats in which the disci- 
 ples also might have returned). When the peo- 
 ple therefore, ete. 
 
 Ver. 24. They themselves entered into 
 the boats.—Took those boats which had come 
 from Tiberias. As these vessels are called 
 πλοιάρια [small boats], and besides were proba- 
 bly not very numerous, having accidentally ar- 
 riyed, itis not to be supposed that the whole 
 five thousand came across.* Tholuck supposes 
 that the festival-pilgrims would have left, pro- 
 bably finding it necessary to go immediately on 
 to the temple at Jerusalem. This mistakes the 
 point of their extreme excitement. The αὐτοί is 
 not antithetic to a previous passive behaviour of 
 the people (Meyer), but to their wrong suppo- 
 sition that the disciples had been in the ships, 
 and had returned by them. They sought the 
 Lord in the place of His residence, Capernaum. 
 
 Ver. 25. On the other side of the lake.— 
 With reference to the eastern point of departure. 
 According to ver. 59, they find Him in the syna- 
 gogue at Capernaum. Meyer correctly: ‘‘The 
 πέραν τ. 042. is intended to suggest that the object 
 of their wonder was their finding him on the 
 western side.” Whencamest thou?—T[Ildre 
 ὧδε γέγονας; In Greek this implies the double 
 question of when and how, as Bengel remarks: 
 Questio de tempore includit questionem de modo. 
 When didst Thou come hither? and how didst 
 Thou get here (perf. γέγονας) so unexpectedly, 
 like a ghost?—P.8.] The question how seemed 
 the more natural. Yet they appear to suppose 
 immediately that He went round the sea, or 
 crossed at some other point. They ask, when 
 Ile arrived just here. Meyer thinks they sus- 
 pected some miracle, and Jesus did not enter 
 into their curious question; but the passage 
 leads rather to the opposite inference. The Lord 
 
 * (Strauss unnecessarily creates this difficulty.—P. 8.1 
 
 must expect, not that they had been led by the 
 feeding to think of the walking on the sea, but 
 undoubtedly that they expected of Him so much 
 of the miraculous as to make the question of 
 when superfluous. This triviality is the very 
 thing that betrays the sensuous confusion of 
 their enthusiasm itself. 
 
 Ver. 26. Verily, verily, I say unto you, 
 Ye seek me.—The term here is particularly 
 strong, because it emphasizes a severe personal 
 judgment. Considering this strength of the ex- 
 pression, the interpretation of the correlatives 
 ouy—aanr’ by non tam—quam, in Kuinoel and 
 others, entirely obliterates the thought. Not 
 because ye saw the miracles.—Liicke ex- 
 plains the plural by the healing of sick before 
 the feeding (sce the other Evangelists); Meyer 
 groundlessly rejects this, observing that the an- 
 tithesis is simply the eating of the loaves; that 
 the pluralis a plural of category, and goes no 
 further than the feeding. Butif they had waited 
 for the kingdom of God as true believers in the 
 Messiah, they would have perceived the spiritual 
 glory in all the miracles. On the contrary, the 
 sensuous expectations of the Messiah fastened 
 selfishly on the eating of the loaves. (Comp. 
 Matt. iv. 3, 4.) 
 
 Ver. 27. Work not for the food.—We 
 think the first word must be emphasized. It is 
 aimed at the chiliastic inclination to laziness in 
 the enjoyment of miraculous food, and resem- 
 bles the word of Paul in 2 Thess. ili. 11,12. But 
 the injunction immediately takes a turn designed 
 to lead their mind to the essential point. Direct 
 your labor not to the food which perisheth, but, 
 e(c.—The radical meaning of ἐργάζεσθε it is diffi- 
 cult here to preserve in its precise foree; and 
 yet we are led to do so by the spirit of the trans- 
 action. Luther: wirkel, work, produce; De Wette: 
 erwirket, work out; Van Ess: mihet euch, trouble 
 yourselves. Luther also translates ἐργαζόμενος, 
 ph. iv. 28, by schaffen, work. There is a double 
 oxymoron or paradox: (1) that they should not 
 labor for the perishable food, which is the very 
 thing they must get by working; (2) that they 
 should labor for the heavenly food, which is not 
 to be earned by labor. The solution lies (1) in 
 the position of the exclamation: Labor, at the 
 beginuing of the seutence: Be earnest workers ; 
 (2) in the addition of the next words to elucidate 
 the first. Work not for the earthly food, which 
 perisheth ; even work for daily bread should not 
 aim at mere material support and sensual enjoy- 
 ment, but at the eternal in the temporal; (8) in 
 the doing away of all thought of human produe- 
 tion in matters of faith by the further words; 
 “ Which the Son of Man shall give unto you.”— 
 The food that perisheth; or rather, which 
 spoils, corrupts. Earthly nourishment enjoyed 
 in idleness, without sanctification of the Spirit, 
 is not merely perishable. This word is toweak 
 for ἀπολλυμένην (comp. Matt. ix. 17: οἱ ἀσκοὶ 
 ἀπολοῦνται) ; the food goes to destruction, and with 
 it the man who seeks his life in it. Jt therefore 
 leaves not only hunger, but also loathing (Num, 
 xxi. 5,in regard to the manna). Decaying food 
 loses not only (1) its efficiency, but (2) its bealth- 
 ful nature, and (8) its very nature itself. On 
 the contrary food which endureth unto everlasting 
 life has (1) eternal efficiency ; (2) eternal fresh- 
 
CHAP. 
 
 ness; (9) eternal durability.—The difference be- 
 tween this and the water which quenches thirst, 
 chap. iv. 14. That passage concerns the life of 
 Christ refreshing, quickening, and satisfying the 
 soul; this describes the life of Christ refreshing, 
 nourishing, and supporting the whole being of 
 the man.—Hverlasting life ;—viewed here in 
 the main as an outward object, but including the 
 internal operation of it. 
 
 Which the Son of man shall give unto 
 you.—Uadoubdtedly based on the figure of la- 
 borer and employer, as in chap. iv. 56, and in the 
 parable of the laborers in the vineyard, Matt. xx. 
 1 sqq. In Ilis service they must work only for 
 the eternal food, and this He would give them. 
 And as the eternal food can come from God alone, 
 He declares that He is sealed as steward of the 
 Father; appointed and accredited with commis- 
 sion and seal (σφραγίζειν also denotes confirma- 
 tion, appointment with a seal). He is sealed 
 (accredited in particular by the miraculous feed- 
 ing as a sign) as the Son of [is Father’s house, 
 commissioned or sent from God. Ue thus seems 
 to appoint them as laborers of God; and hence 
 the question that follows. 
 
 Ver. 28. What shall we do, that we 
 might work the works of God? — They 
 seem ready to consent to the requirement of 
 Christ. They wish to be in a gencral sense the 
 servants of God, and do His work. But that 
 their spirit in the matter is rather chiliastic than 
 moral (Meyer) is shown (1) by their asking 
 about works in the plural; (2) by their stress on 
 their doing. The case is like that in John viii. 
 3); an apparent or conditional readiness, aris- 
 ing from chiliastic misconception. Not exactly 
 a merely moral legalness of mind, though it in- 
 cludes this. Two interpretations: 1. The works 
 which God requires, has commanded (De Wette, 
 Tholuck). [Alford: the works well pleasing to 
 Gol, comp. 1 Cor. xv. 58.—P. 5.1 2. The works 
 which God produces (Herder, Schleiermacher). 
 The former interpretation is true to the mind of 
 the people. 
 
 Ver. 29. This is the work of God, that 
 ye believe in him whom he sent —Jesus 
 meets the plural with the singular,* and their 
 proposal to do with the demand of faith in Him 
 whom God sent. The connection of ideas is 
 close: As servants of God they must yield them- 
 selves with unreserved confidence to the messen- 
 ger of God; through Him alone do they become 
 capable of doing anything, ver. 50; xvii. 3; 1 
 Johniv. 17. Bullinger, Beza: Faith is calkda 
 work per mimesin. holuck, on the other hand; 
 Faith is itself a work. It is the decisive work 
 of the man, in which resides the decisive work 
 of God. [Mark the distinction between believ- 
 ing Christ, which is simply an intellectual as- 
 sent to an historical fact and which may be as- 
 cribed to demons and infidels, and believing in 
 Christ as an object of confidence and hope, which 
 implies vital union with Him. Thisis both a 
 work of Divine grace and the highest work of 
 man Godet finds here the germ of the whole 
 Pauline theology and also the bond of union be- 
 
 * [So Bengels “Jesus singularemnumerum opponit plurali 
 Judxorum, qui dixerant, opera Dei, ver. 28.” Alford." Be- 
 cause there is but this one work, properly speaking, and all 
 the rest are wrapt up in it.’—P. 8.] 
 
 VI. 1-65. 217 
 
 tween Pauland James. Faith is the greatest act 
 of freedom towards God; for by it he gives him- 
 self, and more man cannot do. In this sense 
 James opposes works to a faith which is nothing 
 but an intellectual belief; and in an analogous 
 sense Paul opposes active living faith to dead 
 works of mere outward observance. The faith 
 of Paulis in fact the work of James, 7. e¢., the 
 work of God, Schleiermacher calls this passage 
 the clearest and most significant declaration that 
 all eternal lite proceeds from nothing else than 
 faith in Christ.—P. 8. ] 
 
 Ver. 80. What signs shewest thou then ? 
 —t. e.: To prove that Thou art the one sent of 
 Gol? For that He professed Himself to be this 
 messenger, is evident from what He had said. 
 The term Messiah is indeed not used, but it 15 
 implied. Some have considered the question 
 strange, because the people had just yesterday 
 been miraculously fed. Grotius supposed it to 
 be put by persons who had aot been present at 
 that feeding; the negative critics found in it a 
 contradiction of the preceding account (Bruno 
 Bauer, and others): De Wette considers the con- 
 versation as haying no reference to the feeding, 
 But we must bear in mind, that the people pre- 
 sumed that Jesus, if He were the Messiah, must 
 have accepted their acclamation and their procla- 
 mation of His royalty ; and that, instead of doing 
 so, He had, to their great clfagrin, eluded their 
 design. They therefore demanded that He more 
 satisfactorily attest Himself than He did by that 
 feeding. A sign from heaven they probably did 
 not, like the Sanhedrists and Pharisees, intend; 
 but no doubt a perpetual miraculous supply of 
 bread under the new kingdom now to be set up. 
 This is indicated by the explanatory addition: 
 “What dost Thou work?” τί ἐργάζῃ. What dost 
 Thou produce? Ironically pointed at His demand 
 that they should work. ‘The chiliastie Messiah 
 must take the lead of all the people as the greatest 
 master-workman, Tue expression is doubly an- 
 tithetic: putting Wis working against theirs, and 
 especially putting a working in testimony of His 
 Messiahship against His declaration of it. 
 
 Ver. 31. Our fathers did eat manna.— 
 Meyer: ‘The questioners, after being miracu- 
 lously filled with earthly bread, rise in their 
 miracle-secking, and demand bread from heaven, 
 such as Gol gave by Moses.” Whit they wanted 
 was, no doubt, primarily continuance; though 
 not this alone. ‘The thought is: If Moses per- 
 petually fed his people with bread from heaven, 
 it is too little that the Messiah, the greater than 
 Moses, should give His people only one transient 
 miraculous meal, and as it were put them off 
 with that. He ought to introduce the Messian.e 
 kingdom by giving every day a miraculous sup- 
 ply, and that by all means finer than barley 
 loaves, superior manna. Comp. Matt. iv. 3. 
 
 As it is written, He gave them bread 
 from heaven. (Ex xvi.4; Ps. Ixxvii. 24; ev. 
 40). Meyer: The Jews considered the manna 
 the greatest of miracles.* As Moses was the 
 type of the Messiah (Schéttgen, Z/or” Talm., IL., 
 p- 475), ἃ new manna was expected from the 
 Messiah Himself: ‘‘Redemptor prior descendere 
 fecit pro tis Manna; sie et redemplor posterior 
 
 | * [Josephus called it θεῖον καὶ παράδοξον βρῶμα. 
 
218 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 descendere faciet Manna.” Midras Coheleth. Fol. 
 86, 4. (Lightfoot, Scho.tgen, W.tstein. ) 
 
 The manna (2) which miraculously furnished 
 the Israelites in the Arabian desert [for forty 
 years] the means of support, Ex. xvi.; Num. xi., 
 e/c., fell during the night, and in the morning lay 
 as dew upon the earth, Ex. xvi. 14, in small 
 grains (like coriander-seed, Ex. xvi. 91) sweet, 
 like honey, to the taste. It had to be gathered 
 [every day except the Sabbath] before the sun 
 rose, or it melted, ver. 21. ‘*The quantity di- 
 vided daily to each person, Nx. xvi. 16, Thenius 
 
 Althebriiische Masse) estimates at sor hat over | q ἊΣ ; 
 (Althebriiische Masse) estimates omewhat ὁ 5.1] The true bread from heaven.—[d/ylivéc, 
 
 two Dresden quarts” [about three English quarts. 
 —P.S.]. On the well-known oriental (medicinal) 
 manna of natural history, see Winer, sudv. This 
 appears even in southern Europe on various trees 
 and shrubs; then in the east (manna-ash, ori- 
 ental cak, especially the sweet-chorn), likewise 
 tarfa-bush; abundant in Arabia, particularly in 
 the vicinity of Sinai. A resinous exudation, 
 resembling sugar, appearing sometimes spon- 
 taneously, sometimes through incisions made by 
 insects or by men; appearing specifically on 
 leaves and twigs. Several travellers assure us 
 that in the east the manna falls as dew from the 
 air. Even in this case a vegetable origin must 
 be presumed. Our idea of the miraculous man- 
 na must be formed afier the analogy of the 
 Egyptian plagues: A natural phenomenon 
 miraculously increased in an extraordinary man- 
 ner by the power of Go.l for a special purpose.* 
 At present scarcely six hundred-weight are 
 gathered on the peninsula of Petraea in the most 
 favorable years.—According to Curysostom and 
 others the manna came from the atmosphere, and 
 so from just below the real heaven. 
 
 Ver. 32. It is not Moses [ov before Μωυσῆς] 
 that gave you the bread trom heaven.— 
 Introduced with a: Verily, verily. Not question- 
 ing the miraculousness of the manna (Paulus), 
 but denying that the manna of Moses was from 
 the real heaven, and was realmauna. The ques- 
 tion is not of ἃ mannain an ideal sense, but of 
 the real, true manna. Tholuck: ‘‘ The negation 
 is to be taken noi absolutely, but only reiative- 
 ly.”’ It is relative, of course, considering the 
 affinity of the symbol to the substance; but it is 
 also absolute consideriug the infinite difference 
 between them. According to M yer the words 
 “from heaven” in both cases (and in ver. 91) re- 
 late not to the bread (for thea the phrase would 
 
 ὃ τὸν ἐκ τ. οὐρ.), but to δέδωκεν and d.dwav; and 
 
 * (Others regard the Scripturs manna as wholly miracu- 
 lous, and not ia any respect a product of nature. So ths 
 wricer of the article Janne ia Smith’s Vviclionary of the Bible, 
 who thus sets fourth the difference between the natural and 
 this supernatural manna: “‘the natural products of the 
 Arabian deserts and other oriental regions, which bear the 
 naime of manna, have not the qualities or uses ascribed to the 
 manna of Scripture. They are wll condiments or medicines 
 rather than food, stimulating or purgitive rather than nu- 
 tritious; they are produced only thee or four months in the 
 year, from May to August, and not all the year round: they 
 come only in small quantities, never affording any thing like 
 15,000,000 of pounds «a week, which must have been requisite 
 for the subsistence of the whole Israelitish camp,.since each 
 man had an omer (or three English quarts) a day, and that 
 for forty years; they can be kept fora long time, and do not 
 become useless in a day or two; they are just as liable to de- 
 teriorate on the Sabbath as on any other day: nor doves adonble 
 quantity failon the day preceding the Sabbath; nor would 
 natural products cease at once and for ever, as the manna is 
 represented as ceasing in the book of Jushua.’’—P. 8.) 
 
 ‘‘in like manner in Ex. xvi. 4, DY2Wi J) belongs 
 not to on, but to VOD.” But we must not for. 
 
 get that the nature of the breadis described witb 
 the source of it: Bread of heaven, Ps. ]1xxxviii. 
 24; cv. 40. Just on account of the former of 
 these two passages, to which the words before us 
 refer, and where the Septuagint has ἄρτον οὐρανοῦ, 
 Tholuck, not without reason, prefers the usual 
 interpretation. 
 
 [My Father giveth you; δίδωσιν, new 
 
 / and always, opposed to δέδωκεν, which is said 
 
 of Moses. Bengel: Jam aderat panis, ver. "Ὁ —P. 
 ge ruine, veritable, essential, as opposed to derived, 
 borrowed, imperfect, while ἀληθής, true, is opposed 
 to false. Comp. note on i. 9, p. 66.—P.8.| Ex- 
 actly parallel with the trwe light (chap. i. 9): 
 the ¢rue vine (xv. 1); and to the same class of 
 expressions: the drwe well of water, the trwe me- 
 dicinal fountain, the true shepherd, efc., substan- 
 tially belong. 
 
 Ver. 33. For the bread of God is that 
 which cometh down from heaven.—The 
 decisive declaration by way of a description of 
 the bread of God; ὁ καταβαίνων referring to ἄρτος, 
 not to Christ (against Paulus, Olshausen).* 
 Without this bread there is no substantial lite, 
 and no substantial nourishment of life. [Unto 
 the world, ὦ. 6, all mankind; in opposition te 
 the Jewish particularism which boasted in the 
 manna as a national miracle. Bengel: on 
 modo uni populo, uni xlati, ut manna cibavit unum 
 populum unius etatis.—P. 8. ] 
 
 Ver. 34. Lord, evermore give us this 
 bread.—Comp. the request of the woman in 
 chap. iv. 15. The people presume that Christ is 
 the agent of the Father’s gift. Interpretations: 
 1. Dim suspicion of the higher gift [perhaps the 
 heavenly manna which, according to the Rabbis, 
 is prepared for the just in heaven; comp. Rey. 
 ii. 17] (Liicke, Tholuck, and others). 2. They 
 think the bread something material, se ,arate from 
 Christ (De Wette, Meyer, [Godet] ). and in any 
 case their prayer is more decidedly. 4ensuous and 
 chiliastically perverted, than the pvayer of the 
 woman of Samaria. [Some take {he prayer as 
 an irony based on incredulity as 0 the possibili- 
 ty of such bread. Not warranted.—P. 5.1 
 
 Ver. 35. I [Ἐγώ] am the bread of life.— 
 [Transition from tue indirect to the direct form 
 of speech, as in ver. 90, and a categoric answer 
 to the request of the Jews: ‘‘ Give us this bread,” 
 together with the indication of the way how to 
 get it. Here is this bread befere you, and all 
 you have to do isto come unto Me. Iam the 
 bread, and fuith is the work or the means of 
 getting it.—P.S ] Most emphatic and decisive 
 
 *[Alford: “The words ὁ kataB... are the predicate of ὃ 
 ἄρτος. and do not apply, in the construction of thj#verse, to 
 Christ persunally, however truly they apply to Him in fact. 
 The. V.is here wrong: it should be, Ve bread of God is 
 THAT (not He) which cometh, etc. Not til ver. 35 does Jesus 
 first say, ‘/ am the bread of life. The mann. is still kept in 
 view, andthe present participle, here used a refereace to the 
 manna, is dropped when the Lord Honself .s spehen of.” The 
 note of Wordsworth on ver. 33 is 2 curiots specimen of the 
 wild allegorizing of this learne¢ znJ d-yout patristic and 
 Anglican antiquarian. He sees hac ev-rywhere allusions to 
 the sacrament. Even the mee,” of the word Manna, 
 “what is it,’ is made to indicate ‘,,vcnderful double nature 
 of Christ and the mystery of Hi |.7sence in the eucharist.— 
 Pes: 
 
CHAP. VI. 1-65. 
 
 assertion. Still stronger than that in chap. iv. 
 26, since it was more open to contradiction; 
 though here it is not the profession of Himself as 
 the Messiah by name. (Philo, Allegor. legis, lib. 
 ILL. : λόγος θεοῦ ψυχῆς τρυφή. )---Ε6 that cometh 
 to me.—Is willing to believe, and uses the means 
 of faith that he may believe. Conversion in its 
 Christian aspect. Not, as Meyer makes it, only 
 a different phrase for πεστείων.Σ According to 
 Meyer the expression: ‘‘Shall never thirst,” is 
 a confusion of the figure, and anticipates the 
 drinking of the b'ood of Christ, which follows. 
 But it is rather an introduction to Christ’s further 
 declaration of Himself. As faith is developed, 
 it brings, besides the impartation and sustenance 
 of the spiritual life, the sat2sfaction also of having 
 drunk. It is tess natural to make this addition, 
 with Liicke [and Alford], a description of the 
 excellence of the heavenly bread over the manna 
 [which was no sooner given, than the people be- 
 gan to be tormented with thirst and murmured 
 against Moses, Ex. xvii, 1 #—P. 8.] 
 
 Ver. 36. But I said unto you.—He said 
 
 this to them not, as Liicke and De Wette have it, . 
 
 at chap. v. 387; for there He was speaking to 
 the Sanhedrists in Jerusalem; but, as Grotius 
 [bengel] Luthardt and others, [Stier, Olsh., 
 Hengstenberg, Godet] make it, at verse 26; 
 though He there said it to them in other words. 
 [Christ quotes Himself here, as He often quotes 
 the Old Testament, more after the spirit than 
 after the letter.} According to Huthymius 
 
 Zigabenus [and Alford] the Lord refers to some | 
 
 utterance not recorded; according to Meyer it 
 means: IL will have said [cizov=dietum velim] to 
 you just now; which it can mean,7 as to the letter, 
 but must not mean here. That ye have even 
 seen me.—They have already seen Him in a 
 Messianic function at the feeding, and yet did 
 not see the sign in JJis miracle, and so did not 
 truly see Him. So near were they to salvation; 
 but they lacked faith. A paraphrase of ver. 26. 
 [The two καί are correlative and bring out the 
 glaring contrast of the two facts of even seeing 
 the Son of God in His glory, and yet not believ- 
 ing in Him.—?P. 8. | 
 
 Ver. 37. All that the Father giveth me.t 
 —As to the connection: The judgment just ut- 
 tered is true of the body of those who were be- 
 fore Him. It is not intended to exclude the 
 thought that there were some among them, whom 
 the Father had given to Him. It is, therefore, 
 ‘not in absolute antithesis to what precedes (as 
 Meyer makes it). All. Neuter. The strongest 
 expression of totality, as in chap. 111. 6, [/ocam 
 quasi massam, as Bengel has it; comp. also xvii. 
 2, where πᾶν is likewise used of persons in this 
 
 *[So also Godet: “Les deux termes, venir et crotre, ex- 
 priment, avec et suns figure, une seule et meme ide: le joyrux 
 οὐ confiant empressement avec lequel le ceur affum? et pressé de. 
 besoins spirituels sempare deVatiment ¢ ‘leste qui lui est present é 
 en Jesus Christ.” Coming to Christis faith indeed, yet not 
 in repose as mere trust and confidence, or as a state of mind, 
 but in active exercise and motion from the vice of sin to 
 the service of Christ ; comp. 37, 44, 45, 65; vii. 37, 38.—P.8.] 
 
 + [In classical usage (see Ktihner, IT., 2 443, 1, and Ifer- 
 mann Ad Viger.,p. 746) but not in New Testament unless it 
 be the εἶπον in John xi. 42.—P. 5. 
 
 $ | Yet the absence of a connecting particle seems to indicate 
 a pause of reflection intervening between the preceding re- 
 proof (ov πιστεύετε), and the following description of the true 
 shildren of God.—vP. 8.] 
 
 219 
 
 emphatic sense of totality.—P. S.]* That the 
 Father giveth me. [I'he same as whom the 
 Father draws, ver. 44.—P. 8.] Not on'y the 
 gratia preveniens, operating through nature and 
 history, conscience and law, (comp. ver. 44), but 
 also the effectual call to salvation—the gratia 
 convertens—itself, is the work of the Father. The 
 conversion, the coming to Jesus, is the answer to 
 the call. Tholuck: It runs through the Gospel 
 of John as a fundamental view, that all attrac- 
 tion towards Christ presupposes an affinity in 
 the person for Curist, and then this affinity is 
 the operation of the Father; and so here the un- 
 susceptibility of the people is traced to this want 
 of inward affinity. The phrase δίδοσθαι παρὰ τοῦ 
 πατρός is also in chap. x. 29; xvii. 2, 6; comp. 
 in the Old Testament, Is. viii. 18: “1 and the 
 children whom the Lord hath given me.” The 
 Predestinarians refer this passage to the eternal 
 election [Augustine, Beza], the Arminians to the 
 gratia generalis, the ability to believe [Grotius: 
 pictatis studium], the Socinians to the probiias, 
 natural honesty and love of truth, ete. We con- 
 sider that in'the ‘**givet.” the three elements of 
 election, predestination (fore-ordination), and 
 calling are combined, Rom. viii. 29. Dut un- 
 doubtedly fore-ordination is very especially in- 
 tended. [Shall come unto me, πρὸς ἐμὲ 
 yéet. By an act of faith. Comp. the following 
 τὸν ἐρχόμενον. Godet distinguishes ἤξες from 
 ἐλεύσεται, and explains it: will arrive at Me, will 
 not suffer shipwreck, but infaliibly attain the 
 goal. He calls the usual interpretation tauto- 
 logical, in as much as the gift consists in the 
 coming, but this is not correct; the δίδωσι is the 
 act of God, and the ἔρχεσθαι the act of man, ἢ, e., 
 faith in actual motion towards Christ.—P. 8. ] 
 
 And him that cometh to me, I will in 
 no wise cast out.—LEvery one who comes to 
 Him is welcome. The only criterion is the com- 
 iug or the not coming; no matter what the 
 previous condition or guiltiness; the coming be- 
 speaks the will of the Father, which it is the 
 office of Christ to fulfil. [Οὐ μὴ ἐκβάλω ἔξω does 
 not refer to Christ’s office as Judge at the resur- 
 rection, but to the present order of grace, and is 
 a litotes, ἢ, 6., it expresses in a negative jorm more 
 strongly the readiness of Christ to receive with 
 open arms of love every one that comes to Him. 
 —P.8.] 
 
 Ver. 388. For I came down from heaven, 
 ete —Expressing the complete condescension and 
 humiliation in the estate of the Redeemer. But 
 how could His willbe different from the Father’s? 
 
 * [Bengel's observation on πᾶν is longer than is usual with 
 this epigrammatic commentator, but well worth quoting: 
 “A most weighty word, and, in comparing with it those thing 
 which follow, most worthy of consideration ; for, in the dis- 
 courses of Jesus Christ, what the Father hath givea to the 
 Son Himself, that is termed, both in the siugular uumber and 
 neuter gender, all(omne): those who come to the Son Uim- 
 self, are described in the masculine gender, or even the plural 
 number, every one (omnis), or they (ili). The Father hath 
 given to the Son. as it were, the whole mass, in order that all 
 whom He hath given, may be a wnit (wnwm): that wiole (wnrt- 
 versum) the Son evolves individually (one by one), in the exe- 
 eution of the Divine plan. Hence that expression, chap. 
 xvii. 2, that aL which {πᾶν 6, «mre quod) THou HAS? GIVEN 
 Him, Wer SHOULD GIVE THEM (αὐτοῖς, eis) eternal life. In the 
 Greek style of the New Testament, especially of John, where- 
 soever fastidious minds would say the construction was ἃ 
 solecism, an elegance truly divine, which to the Hebrews 
 never seemed harsh, is usually found to lie beneath. That 
 remark especially holds good of this passage.” —P. ©.] 
 
220 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 The ideal will of the Son of man, in and of itself, 
 must continually press towards the perfecting of 
 the world and of life, and therefore legitimately 
 lead to judgment. But in the spirit of redemp- 
 tion Christ continually directs this current of 
 rightful judgment by the counsel of that re- 
 demption which is in operation till the end of the 
 world; and this is His humiliation to the death 
 of the cross, and this His patience, in tee majesty 
 of [lis exaltation. 
 
 Ver. 39. And this is the will of him that 
 sent me [according to the correct reading in- 
 steal of the Father's will] that of all which 
 he hath given me.—The decree of redemp- 
 
 tion. Hence the perfect: Which He hath given 
 me. Spoken not from a point of view in the fu- 
 
 ture (as Meyer says); nor with reference to 
 election, but with w.th reference to the per- 
 severance of the divine parpose of salvation, to 
 which tae perseverance of the patience of Christ 
 and the perseverance of believers correspond 
 (see Rom. viii. 29 ff.). I should lose no- 
 thing. —Let nothing be lost by breaking off 
 before the final decision of persistent unbelief 
 in every case. Bat should raise it up.— 
 Evidently me ming the resurrection to life. The 
 Son is not only to continue, but to carry to 
 its blessed consummation the work of resurrec- 
 tion. It is not, therefore, the day of death 
 (Reuss),* nor specifically the first resurrection 
 (Meyer), which is intended. The last day, 
 ἐσχάτη wuépa.—The period of judgment 
 and resurrection from the second coming of 
 Christ to the general resurrection, Rev. xx. 
 
 [The resurrection of the body is the culmina- 
 tion of the redeeming work beyond which there is 
 nomoredanger. Bengel: Jie finis est, ulira quem 
 periculum nullum. Citeriora omnia prestat Salvator. 
 This ‘blessed refrain,’ as Meyer callsit, is three 
 times repeated, vers. 40, 44, 54; comp. x. 28; 
 xvii. 12; xviii. 9. What sironger assurance of 
 final resurrection to life everlasting can the be- 
 licver have than this solemnly repeated assurance 
 from the unerring mouth of the Saviour: “1 shall 
 raise him up on the last day.” But true fuith is 
 no carnal confidence, itis always united with true 
 humility. The more we trust in Christ, the less 
 we trust in ourselves. Allis safe if we look to 
 Christ, all is lost, if we look to ourselves alone. 
 Christians should pray as if all depended upon 
 God, and watch and work as if all depended upon 
 themselves.—P. 8. ] 
 
 Ver. 40. That every one that seeth the 
 Son.—A stronger putting of the gracious will 
 of God in its final intent. Hence again naming 
 the Son in the third person. What Joln said to 
 his disciples, Jesus now says openly to the Jews: 
 Faith in the Son has everlasting life. Who the 
 Son is, He gives them to know by declaring that 
 He will raise up these believers. 
 
 Ver. 41. The Jews therefore murmured 
 at him.—A new section of the affair, occasioned 
 by the Jews’ taking decisive offence at the pre- 
 ceding discourse. ‘The οὖν is again very defini- 
 tive. Theverb yoyyitw, of itself, denotes neither, 
 yu the one hand, a whispering, nor, on the other, 
 a grumbling or fault-finding ; but the murmur- 
 
 = 
 
 *[Acainst this false interpretation of Reuss (Hist. de la 
 théol. Chrétienne, 11. p. 462), comp. Godet IL. p. 114.—P. 8.] 
 
 ing is here the expression of fault-finding, and is 
 made by the context (‘‘among yourselves,” and 
 by the antagonism ("αὖ Him”) synonymous 
 withit.—The Jews. In the ὄγλος itself the Jew- 
 islk clement was aroused (De Wette); but no 
 doubt the Pharisaic members of that synagogue 
 are here especially concerned; and even Judas, 
 whose very name is Jew, here seems to have al- 
 ready become soured (see ver. 64). 
 
 The bread which came down from 
 heaven.—This declaration transcended their 
 idea of the Messiah; and that in it which, un- 
 consciously, most. offended them was its offer of 
 a sufferizg or self-sacrificing Messiah. Hence 
 the Lord afterwards brought this out with special 
 prominence. But they seized the declaration in 
 another aspect. When, without directly claim- 
 ing it, He indicated His divine sonship by say- 
 ing that He came down from heaven, they con- 
 sidered Him as contradicting His known origin. 
 A sensuous, narrow, literalistic apprehension. 
 
 Ver. 42. Is not this Jesus.—The οὗτος, pri- 
 marily, strongly demonstrative. The same per- 
 son, of whom we know that He sprang from Naz- 
 areth and rose to be a Rabbi, pretends to have 
 come down from heaven. This contrast and the 
 skepticism of the people add a contemptuous 
 tone to the pronoun. The son of Joseph.— 
 These words do not imply that both the parents 
 were still living (Meyer), but that the people 
 considered both (whom they once knew) to be 
 His parents. Of Joseph, whom the tradition 
 represents as advanced in years at the time of his 
 marriage to Mary, we have no trace in the Gos- 
 pels after the childhood of Jesus (comp. Matt. 
 xiii. 55). [John introduces here the Jews as 
 speaking from their own stand-point. They, 
 of course, knew nothing of the mystery of the 
 supernatural conception, and would not have 
 appreciated it, if Jesus had corrected them. 
 This was a truth for the initiated, and was not 
 revealed even to the disciples before they were 
 fully convinced that Christ was the Son of God. 
 —P.S8. 
 
 Ver. 43. Murmur not among yourselves. 
 —Jesus intended not to draw out their thoughts, 
 but goes on to expose their defect. 
 
 Ver. 44. No man can come to me.*—Here: 
 reach Me; in particular: reach an understanding 
 of My nature, apprehend the Spirit in the flesh, 
 Deity in humanity, the Son of God in the Naza- 
 rene. Except the Father draw him.— 
 ‘BAcbecv denotes all sorts of drawing, from violence 
 tospersuasion or invitation. But persons can be 
 drawn only according to the laws of personal 
 life. Hence this is not to be taken in a high pre- 
 destinarian sense (Calvin: It is false and im- 
 pious to say non nisi volentes trahi;~ Beza: Volu- 
 
 *[In ver. 37 Christ had declared that the totality (wav 
 which is to be taken collectively as of one integraigshole) of 
 those whom the Father giveth Dim, shall come to Him; in 
 ver. 44 Ife declares that no one can come in any other way 
 except by the drawing of the Father. The effect follows in 
 every case trom a certain cause, but this effect will follow 
 from no other cause.—P. §.] 
 
 + (Calvin, however, says before (ad loc.) that the efficient 
 motion of the Holy Spirit first makes unwilling men willing 
 (“ homines ex nolentibus et tnvitis reddit voluntarios ”). So also 
 Augustine who expressly says that faith is inseparable from 
 will (credere non potest nist volens), and: * Non ut homines, 
 quod fier non potest, nolentes credant, sed ut volentes ex nolen- 
 tibus fiant.’ He quotes from Virgil: trahit sua quemque 
 voluptas, to show that the drawing is that of choice not of. 
 
CHAP. VI. 1-65. 22] 
 
 mus, guia datum est, ut velimus; Aretius: Lic os- 
 tendit Christus veram causam murmuris esse quod 
 non sint clectt). Yet on the other hand the force 
 of the added clause, denoting a figurative, vital 
 constraint, subduing by the bias of want, of de- 
 sire, of hope, of mind, must not be abated. The 
 drawing of the Father is the point at which elec- 
 tion and fore-ordination become calling (the 
 vocatio efficax), represented as entirely the work 
 of the Father. Meyer: ‘‘ The ἑλκύειν is the mode 
 of the διδόναι, an internal pressing and leading 
 to Christ by the operation of divine grace (Jer. 
 xxx. 3, Sept.), though not impairing human free- 
 dom.” The element of calling is added through 
 the word of Christ. Hence: The Father who 
 sent Ms. Assent of the Father, He executes 
 the Father's work and werd. The congruence 
 of the objective work of salvation and the sub- 
 jective operation of salvation in the individual. 
 ᾿Βλκύειν (or ἕλκω, fut. ἔλξω, which is preferred 
 to ἑλκύσω by the Attie writers), to draw, to drag, 
 to force, almost always implies force or violence, 
 as when it is used of wrestling, bending the bow, 
 stretching the sail, or when a net is drawn to the 
 land, a ship into the sea, the body of an animal or 
 a prisoner is dragged along, ora culprit is drawn 
 before the tribunal (comp. John xviii. 10; xxi. 6, 
 11; Acts xvi. 19, and the classical Dictionaries, 
 also Meyer, p.265). Itis certainly much stronger 
 than δίδωσι, ver. 37, and implies active or passive 
 resistance, or obstructions to be removed. Here 
 and in xii. 32, it does, of course, not meau physi- 
 eal or moral compulsion, for faith is in its very 
 nature yoluntary, and coming to Christ is equiva- 
 lent to believing in Him; but it clearly expresses 
 the mighty moral power of the infinite love of the 
 Father who so orders and overrules the affairs of 
 life and so acts upon our hearts, that we give up at 
 last our natural aversion to holiness, and willing- 
 ly, cheerfully and thankfully embrace the Saviour 
 as the gift of gifts for our salvation. The natural 
 inability of man to come to Christ, however, is not 
 physical nor intellectual, but moral and spiritual; 
 it is an unwillingness. No chauge of mental or- 
 ganization, no new faculty is required, but a radi- 
 cal change of the heart and will. This is effected 
 by the Holy Ghost, but the providential drawing 
 of the Father prepares the way for it.—P. 8.] 
 Ver. 45. It is written in the prophets, 
 etc.—| This verse explains what kind of drawing 
 was meant in the preceding verse, viz., by di- 
 vine illumination of the mind and heart.] Pro- 
 phets, i.e., the division of the Holy Scriptures 
 called the Prophets. Yet the phrase is no doubt. 
 intended to assert that the particular passage, 
 Is. liv. 18, (quoted freely from the Sept.), is 
 found in substance throughout the prophets 
 (which Tholuck calls in question; comp. Isa. xi, ; 
 
 compulsion, Calvin expressly guards in this connection 
 against the abuse of his doctrine. *‘t'They are madmen,” he 
 says ad. ver. 40, ‘who seek their own salvation or that of 
 others in the labyrinth of predestination, not keeping the 
 way of faith which is proposed to them. ... Since God has 
 elected us to this very end that we believe, we destroy the 
 election if we set aside faith (tolle fidem, et mutila erit electio) 
 
 «νον If God calls us effectually to faith in Christ, it is of the 
 same force to us, as if by an engraved seal He confirmed His 
 decree concorning our salvation. For the testimony of the 
 Spirit is nothing else but the sealing of our adoption. ΤῸ 
 every man, therefore, his faith is a sufficient attestation of 
 God's eternal predestination, so that it is impious and an in- 
 ἘΠ᾿ ΠΝ testimony of the Holy Spirit tosearch beyond it.” 
 
 Jer. xxxi. 83; Joeliii. 1). Taught of God.— 
 Taught by God; the genitive with the participle 
 denoting the agent. ‘The promises of universal 
 illumination in the time of the Messiah. . In the 
 prophet the point of the passage quoted lies in 
 the ‘‘all”’ in contrast with thc isolated enlighten- 
 ment under the Old Testament. And here, too, 
 this universality is not denied, though it is to ba 
 limited to all believers. The children of the 
 Messianic time are the “all”? from the fact that 
 an inward, immadiate divine illumination gives 
 them faith in the word spoken by Christ. Cyril, 
 Ammonius, and the older Lutheran expositors: 
 Taught of God, per vocem evangelicam; the mys- 
 tics: by the Spirit working with the outward 
 word, by the inner light; Clericus, Delitzsch, 
 and others: by the prevenient grace.—It is. the 
 calling provided for by election and fore-ordina- 
 tion; but it is this calling considered inwardly, 
 as the operation of the Father by the Spirit ;— 
 an operation distinct from the spiritual life which 
 proceeds from the Son, but not separate from it. 
 Effectual calling, on its intellectual side: the 
 enlightening of the mind. 
 
 Every man that hath learned of the 
 Pather.—According to the reading ἀκούων, we 
 suppose the hearing the Father is to be conceived 
 as continuous. As soon as the having learned is 
 thereby effected, the man, as one tauyht of God, 
 comes to Christ. The reference is of course to 
 the whole distipline of the Father, which pro- 
 ceeds from His election; but it is to this (1) as 
 becoming manifest in the effectual calling, and 
 (2) as therein reaching its goal. Hence it is not 
 the clect simply in view of this election (Beza), 
 that are intended; still less the elect in a pre- 
 destinarian sense. 
 
 Ver. 46. Not that any one hath seen the 
 Father.—Explaining, that those who are taught 
 of Gol in the Messianie age. still have need of 
 the Messiah. Different interpretations: (1) The 
 Lord would coutrast His true seeing of God with 
 that of Moses (Cyril, Erasmus). (2) He would 
 forestall the spiritualistic view, that the inward 
 manifestation of God supersedes the historical 
 Christ (Calovius, Lampe). (3) He would mark 
 a difference in degree and kind of revelation 
 (Bengel: Videre interius est, quam audire; Tho- 
 luck). The third interpretation does not, as 
 Tholuck thinks, set aside the second. The s7me 
 fact, that the historical Christ is the positive ful- 
 filment of all previous revelation and knowledge 
 of God, and is therefore indispensable, is ex- 
 pressed in a different way; but all such facts as 
 that He is Reconciler, King, Redeemer, are 
 rooted in the fact that, being the Son, He is, in 
 Ilis perfect vision of God, the absolute Prophet 
 (comp. chap.i.18). Save he whois of God.— 
 The full diyine nature was necessary to the full 
 view of God. 
 
 Ver. 47. He that believeth on me hath 
 everlasting life.—Here again it must be ob- 
 served, (1) that Christ has put His previous Mes- 
 sianic statements in a general form, not in the 
 first person, but that He connects His soteriolo- 
 gical statement, His declaration of salvation, 
 directly with His person: and (2) that He asseve- 
 rates: Verily, verily. This is, therefore, Christ’s 
 positive offer of Himself as the personal Saviour; © 
 and now follows the declaration. 
 
222 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 [Mark the present tense hath (ἔχει), not shall 
 huvse. Eternal life is not confined to the future 
 world, but is ever present and becomes ours as 
 svon as we lay hold of Christ who és eternal life 
 Himself. Tue resurrection of the body is only 
 th: full bloom of what has begun here. Mark 
 also that faith, and nothing else, is laid down 
 here, and in this whole discourse (comp. ver. 40: 
 iii. 15, 16,) as the condition of eternal life. The 
 eating of Christ’s flesh and the drinking of His 
 blood. to be consistent with this, is only a strong- 
 er form of expressing the same idea of a real 
 personal aypropriation of Christ by faith. This 
 yofutes all forms of ecclesiasticism which throw 
 any kind of obstruction between the soul and 
 Christ, as an essential condition of salvation, 
 whether it be the authority of pope or council 
 or creed or system of theology, or the inter- 
 cession of saints, or good works of our own. Sal- 
 vation depends solely and exclusively upon per- 
 sonal union with Christ: all other things, how- 
 evor impoztant in their place, are subordinate to 
 this. Without fa th in Christ there can be no salva- 
 tion for any sinner: this is the exclusiveness of 
 the gospel; but with faith in Christ there is sal- 
 vation for all of whatever sect or name: this is 
 its charity.—P. 8 ] 
 
 Ver. 43. Iam the bread of life.—Tholuck 
 (like Meyer), oa vers. 47-51: ‘‘After repelling the 
 objection of the Jews, Jesus returns to His former 
 theme in vers. 32-40, and in the fiyst place repeats 
 the same thougut.”” We find here not a return, 
 but an advance, carrying the thought forward 
 from the person of Christ to His historical work, 
 This appears from what follows. ‘Of the life.” 
 Referring to the preceding promise of eternal 
 life. «Τῆς ζωῆς. Genitiv. qual. and effectus.” Or 
 probably, conversely, the genitive of form or mode 
 of existence. [That is, not: ‘‘the bread which 
 has the quality and effect of life, the bread which 
 is and which gives life;” but: ‘*the life which is 
 bread; the life existing and offered in the form 
 of bread, and opecating as bread.’’—E. D. Y.] 
 Previously the bread was the subject, with vari- 
 ous predicates (the person); now the bread be- 
 comes an attribute of the life (the giving and the 
 effect of the person). The life as bread, not the 
 bread as life. That Jesus is the life, follows 
 from vers. 46 and47. This thought is expanded 
 further on. 
 
 Ver. 49. Your fathers did eat manna.— 
 The manna gave no abiding life, because it was 
 not essential life. 
 
 Ver. 50. This is the bread.—By this the 
 bread may be known as the true bread: that it 
 comes down from heaven for the purpose and to 
 the effect that whosoever eateth of it shall not 
 die; or, more precisely: It cometh down from 
 heaven, in order that men may eat of it (the iva 
 affecting this first clause), and that he who eat- 
 eth of it may not die. The definition of the true 
 bread by its origin, its design, and .its effects. 
 The μὴ ἀποθάνῃ is more exactly expressed in the 
 κἂν ἀποθάνῃ of chap. xi. 25. 
 
 Ver. 51. Iam the living bread.—I am the 
 bread living. The life is now the logical subject. 
 The Vulgate: 1170 sum panis vivus (,) qui de calo 
 descendi; the bread living, who [1st pers.] have 
 come down from heaven. 
 
 If any man eat of this bread.—Because 
 
 Christ is the living bread, He offers Himself as 
 bread, and communicates by the eating of this 
 bread a living forever. Christ, therefore, now 
 distinguishes Himself as life from the bread of 
 life as a gift. 
 
 And the bread that I will give.—No 
 longer: The bread which I am. The xai—dé, 
 [utque eliam] isto be noted [ἡ 6., καὶ ὁ ἄρτος dé, 
 ὃν ἐγ. δι: ‘And the bread, now, which I will 
 give.” See Tholuck.* Is my flesh.—The 
 bodily, finite, historical form ot Christ, which 
 Ife yields up for the world in [lis death, and thus 
 gives to the world for its nourishment, chap. ii. 
 19; ii. 14. Not only the sacrifice of Christ in 
 ‘lis atening death to procure the eternal life 
 of the world (Meyer), but also the renewal and 
 transformation of the world by its participation 
 of the sacrificed life of Christ; as, in chap. ii, 
 19 and iii. 14, death and resurrection are com- 
 bined. It seems strange that the second ἣν ἐγὼ 
 δώσω [after ἡ σάρξ μου ἐστίν] should be wanting 
 in Cédd. B.C. D. L, T. [and δὲ, ], the Itala, the 
 Vulgate, and three times in Origen; so as to be 
 stricken out by Lachmann and Tischendorf [Tre- 
 gelles, Alford, Westcott and Hort.—P. 5.1 Tho- 
 luck accordingly says, with Meyer: “A preg- 
 nance like this: The bread which I will give, is 
 my flesh, for the life of the world,—would be as 
 contrary to the style of John as the repetition ἣν 
 ἐγὼ δώσω is agreeable to it.” And he conjec- 
 tures: ‘*The omission may have been caused by 
 the preceding δώσω." But the addition, too, may 
 very easily have been made for doctrinal elucida- 
 tion, to make the sentence point more distinctly 
 to the atoning death. If, therefore, we let the 
 above manuscripts decide, the death and resur- 
 rection are united; the point of the sacrificial 
 death by itself is not yet so distinctly brought 
 out in this place; and this seems more eongru- 
 ous with chap. iii. 14 (and with the conception 
 of the Jews in the sequel). Therefore: My flesh 
 for the life of the world. The manifestation in 
 the flesh is necessary to the full life. The flesh 
 of Christ will be the life of the world. That is, 
 the giving up of His flesh in death and the dis- 
 tribution of His flesh in the resurrection will be 
 the life of the world. Yet in the giving up of 
 His flesh, His sacrificial death is mainly intended, 
 and in the eating of it, faith in the atonement; 
 and as this element in the conception is to be dis- 
 tinguished, on the one hand, from the fact that 
 Christ is the bread in His person, in His histori- 
 cal life itself, so, on the other hand, it is to be 
 distinguished from the fact that He, in His flesh 
 and blood, prepares His life, glorified through 
 death, for a eucharistic meal for the world. 
 
 Ver. 52. The Jews therefore strove among 
 themseives.—Here a dispute arises eoncerning 
 the sense in which the Lord could give men His 
 flesh for the life of the world. And this dispute 
 is described as a dispute ofthe Jews. Pet it is not 
 a question of the interpretation of Christ’s word, 
 but of the offensiveness of it, which here sets the 
 Jews at strife. The skeptics and cavillers lead, 
 saying:) How can this man, e/c. They seem 
 
 * [Tholuck says: καί---δέ designates a more detailed s*ate- 
 ment, as in Johni. 3, or a correction, as in xv. 27. Zwingli 
 (as quoted by Tholuck), “* Dixit diume panem esse vite, sed non- 
 dum quo facto id fiat, hoc jam aperiam.” Δέ introduces here 
 something of special importance. Comp, Meyer in loc—P. 8.] 
 
CHAP. VI. 1-65. 
 
 223 
 
 disposed to charge the word with an abominable 
 meaning, taking it literally. 
 
 Ver. 53. Unless ye eat the flesh of the 
 Son of man, and drink his blood.—Jesus 
 recedes not for the offense, but with a verily, 
 verily, He goes further, and now divides the 
 flesh into flesh and blood, and to the eating adds 
 drinking, which He had first introduced at ver. 35. 
 
 Mark further: (1) This truth, enforced with 
 verily, verily, is now expressed in four different 
 forms; four times the Lord speaks of eating and 
 drinking His flesh and blood. (2) The first time 
 in a conditional injunction on the Jews with 
 reference to the Messiah, in the negative form 
 of threatening : “Unless ye eat, efc., ye have no 
 life in you. The second time in a positive 
 statement referring to Jesus Himsclf, in the form 
 of promise. The “third time, in a statement of 
 the nature and substantial effect of the flesh and 
 blood of Christ, on which the preceding practical 
 alternative is founded: ‘*For my flesh is meat 
 indeed,” ede. The fourth time, in explication of 
 all these three propositions: ‘‘ He dwelleth in Me, 
 and Lin him.” 
 
 For the interpretation, we must remember that 
 elsewhere jlesh (σάρξ), by itself, denotes hwman 
 nalure in its full concrete manifestation (John ili. 
 6); hence the flesh (σάρξ) of Christ, likewise, is 
 the manhood of Christ, His personal human na- 
 ture. But flesh and blood (σὰρξ καὶ αἷμα) else- 
 where denotes inherited nature; in Peter (Matt. 
 xvi. 17), for example, his old, hereditary Jewish 
 nature, with its associations and views; in Paul 
 (Gal. i. 16), his Pharisaic descent, spirit, and 
 associations; in Christians (1 Cor. xy. 50), the 
 mortal, earthly nature and form, received from 
 natuyal birth, which cannot inherit the kingdom 
 of God. Accordingly the flesh and blooc of Christ 
 are the peculiar descent and nature of Christ in 
 historical manifestation; the historical Christ. As 
 the flesh and blood of historical mankind are re- 
 duced to the material and nutriment of its cul- 
 ture and development, its humanity; so the flesh 
 and blood of the historical Christ are given to be 
 the nutriment of mankind’s higher spiritual life, 
 its divinity. And when the partaking of His 
 flesh and blood is made the indispensable condi- 
 tion of salvation, the meaning is: The life of man 
 proceeds only from the life of Christ completed in 
 death; only by Christ’s actual person being made 
 the especial vital element of mankind, the nourish- 
 ment and refreshment of the real life of man,—by 
 this means alone does man receive true life. 
 
 The four sentences ot this passage may be ar- 
 ranged in the following systein: 
 
 (1) The flesh and blood of Christ are really 
 the food and drink of man; 7. e., the sacrifice ani 
 the participation of the actual, divine-human 
 Christ are for mankind the only escape from 
 death, and the only way to the higher, spiritual 
 life. 
 
 (2) Because nothing but the full reception of 
 the historical Christ can effect full communion 
 with Him, consisting in the believer’s dwelling 
 in Christ (justification), and Christ’s dwelling in 
 the believer (sanctification). 
 
 (3) Therefore he that eats, takes the nutriment 
 of eternal life, which works in him to resurrection. 
 
 (4) He who takes not this nourishment, has no 
 true life, and can attain to none. 
 
 Note: (1) the phrase flesh and blood (σὰρξ καὶ 
 αἷμα) in our passage differs from body and blood 
 ἰσῶμα καὶ aia) in the words of institution of the 
 holy Supper: the former applying tv the whole 
 historical, self-sacrificing Christ, the latter sim- 
 ply to His individual person just coming forth 
 from the sacrifice. (2) In the preparation of 
 the σὰρξ καὶ αἵμα for food, the life, death, and 
 resurrection of Christ are blended in one, the 
 leading element being the death; as in σῶμα Kat 
 αἷμα the two are bleundct under the leading as- 
 pect of the new life.—Tholuck: ‘:The addition 
 of aia to σά ξ ab: woes pene from the notion 
 (Matt. xvi. 7; Eph. vi. 11; 1 Cor. xv. 20), but 
 only expresses still more definitely, that is, by 
 its two main constituents, the sensible human 
 nature.” This, therefore, in its earthly mani- 
 festation (vers. 50 and 58), is to be spiritually re- 
 ecived, and ver. 50, continuing to qualify the 
 succeeding verses, shows that it is to be received 
 especially i in its atoning death, to which also the 
 aiuwa may perhaps pi articularly point. The addi- 
 tion of αἷμα, however, denotes primarily the 
 generic life in the individualized σὰρξ. The flesh 
 and blood of Christ are the historical Christ in 
 {lis entire connection with God and man (as the 
 ‘Son of God and of Mary”), as made by His 
 death the eucharistic meal of the world;—cer- 
 tainly, therefore, a new point, with death as the 
 most prominent aspect. [It should be added that 
 the blood of Christ in the New Testament always 
 signifies His atoning death for the sins of the 
 world, comp. Rom. iii. sie Col. i. 14, 20; Hebr. 
 ix, 14: 20. xs ΤΟΣ 1: Pet. 1.2; 19% 1 Johna. 7; Rev, 
 1.5. Itmust refer to ioe same Saemimae here, and 
 jlesh must be interpreted accordingly. Flesh and 
 blood are the whole human life ot Christ as of- 
 fered on the cross for the propitiation of the sins 
 of the world, and thus become the fountain of 
 life for all believers.—P. 8. ] 
 
 Various INTERPRETATIONS: 
 
 1. The atoning death of Christ: Augustine,* 
 Luther, Melanchthon, Calvin, Beza, [Grotius, 
 Calov.] Liicke, and many other modern exposi- 
 tors (see Meyer). + 
 
 2. The entire human manifestation of Christ 
 including His death (Paulus, Frommann, De 
 Wette, δέος.) 
 
 8. The deeper self-communication of Jesus, 
 faith eating and drinking inthe human nature 
 
 -ot Jesus the life of God (Hofmann, Schrifileweis, 
 
 [11. 2, p. 245 6. ‘Not the giving of Lis flesh, 
 but His flesh itself Jesus calls food.” (Delitzsch). 
 
 4. A prophetic discourse in anticipation of the 
 Lord’s Supper (Chrysostom, most of the fathers 
 [Cyril, Theophyl., Huth, Zigab., Cyprian, Hil- 
 arius, perhaps also Augustine, but seep. 228, 
 
 and Roman Catholics [Klee, Maier], Calixtus 
 [a moderate Lutheran, strongly opposed by the 
 high Lutheran Calovius], Zinzendorf, Bengel, 
 
 Michaelis. Scheibel, Olshausen, Kling, ecc., Rab- 
 nis,{ Luthardt [Wordsworth]; according to 
 
 * (On Augustine’s interpretation see note in the Excursus 
 below, p. 228.—P. 8 
 T [Meye r (p. 270) adds to the above names, as favoring this 
 
 view, Tholuck, Neander, Jul. Miiller, Lange, Ebrard, Keim, 
 Weiss, Ewald, Kahnis, Godet. But Li inge, Ewald, Kahnis, 
 Hengstenberg and Godet should be classed with No. 6 below, 
 
 —P.S.] 
 { [In his work on the Lord’s Supper, p. 104 ff., but later, in 
 his Dogmatics, Vol. I. p. 624, Kahnis denies that John vi. re- 
 
 ᾿ 
 
224 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Heubner, the Reformed Church [he should say 
 the Reformed theology} with the exception of 
 Calvin). 
 
 5. A mythical discourse here anticipating the 
 Lord’s Supper, as John iii. anticipates baptism. 
 {The negative critics, Bretschneider, Strauss, 
 Baur, etc.). 
 
 6. The Lord does not speak here of the Sup- 
 per itself, but expresses the idea on which the 
 Supper is founded. (Here Meyer names Ols- 
 hausen, Kling, Lange). 
 
 As to the first interpretation : Unquestionably 
 the atoning death is in view, but in connection 
 with its antecedent (the historical fact of Christ) 
 and its effect (the historical gospel). 
 
 As to the second: The subject is no longer 
 only the living person of Christ itself, but that 
 which it will yield by its sacrifice of itself. 
 
 As to the third: The further pressing of the 
 words themselves takes us to the very mode by 
 which the life of Jesus is changed into the food 
 and drink of mankind (death). 
 
 As to the fourth: The Lord’s Supper itself can- 
 not be the subject. (Heubner quotes the Lutheran 
 church as denying this hypothesis, especially Lu- 
 ther. Yet it is plain from the foregoing that this 
 exegetical antagonism is not confessional.) (a) 
 The discourse would anticipate too much, and be 
 unintelligible. (ὁ) Ver. 53 would teach the abso- 
 lute necessity of taking the communion rather 
 than of evangelical saving faith. (‘* Even the Lu- 
 therans consider the Supper not absolute but only 
 ordinarie necessary.”’) (6) The expression σὰρξ 
 καὶ αἷμα is not equivalent to σῶμα καὶ αἷμα. (d) 
 A manducatio spiritualis is here intended; for the 
 partaker is assured of eternal life, which is only 
 conditionally the case in the fruitio oralis. (e) 
 The eiting here described ‘is perpetual. 
 
 As to the fifth: It is disposed of with the as- 
 sumptions of that school of criticism in the In- 
 troduction. (The σάρκα φαγεῖν of Ignatius and Jus- 
 tin can prove nothing. It has its origin here.) 
 
 As to the sixth: As the specific ordinance of 
 baptism is, in chap. iii., lodged in germ in the 
 general idea of baptism as already known to his- 
 tory, so the specific ordinance of the Lord's Sup- 
 per is here present in germ under the general 
 idea and historical forms of the evening meal. 
 
 The hearers of Jesus were on their way to eat 
 the paschal lamb; He says to them: Ye must 
 eat Me, the real paschal lamb now offered in the 
 history of the world. This then unquestionably 
 contains a prophecy of the holy Supper, though 
 it is not the Supper itself that is directly de- 
 seribed.—TVhe emphasizing of the person is the de- 
 cisive point. Personal reception of the historical 
 person of Christ in its communication and sacrifice of 
 uself (through the medium of the word and sacrament) 
 18. the fundamental condition of personal eternal life. 
 
 Respecting the copious literature of this sec- 
 tion, see Tholuck: Meyer [p. 273]. The dis- 
 sertations of Kling, Miiller,* Tischendorf [De 
 
 fers directly to the Lord’s Supper, and explains the eating and 
 flrinking to be identical with believing for the reason that 
 the same effect is made dependent on both, viz., eternal life. 
 He should be classed with No. 6.— P. 8.} 
 
 *(Latin dissertations on the difference between Luther's 
 and Calyin’s views on the Lord’s supper, 1853, now repro- 
 duced in German by Dr. Jul. Miller, of Halle, in his Dog- 
 matische Abhandlungen, just published, Bremen, 1870, pp. 
 404-467.—P. 8.} ᾿ 
 
 . 
 
 Supper by Ebrard, Kahnis, Lindner, [Riickert, 
 Nevin], Dieckhoff, the Excursus of Liicke,* efe., 
 are of mark. 
 
 Vers. 53, 54. Unless ye eat [φάγητε]... and 
 drink. ... He that eateth [τρώγων] my flesh 
 and orinketh my blood. —W#ating and drinking 
 denotes full, actual faith, full, actual appropria- 
 tion by faith. According to Hofmann, faith is not 
 the thing directly in view, but is presupposed. 
 The reception here meant is distinct from faith + 
 Against this see vers. 40 and 47, and the many 
 passages in which the πεστεύειν is represented as 
 the sole condition of the ζωὴ αἰώνιος. Tpoyew [to 
 gnaw, to crack, to chew, repeated four times, 54, 
 56-58.—P. 5.1. though in its general meaning 
 equivalent to φαγεῖν, is a stronger expression (De 
 Wette, ef al., against Tholuck) ;+ and to it πίνειν 
 isadded. The tropical phrase is interpreted not 
 so well by Eph. iii. 17 and Sir. xxiv. 21, as by 
 the institution of the paschal lamb, and from the 
 eating and the manna from which the discourse 
 started. - It is the strongest assertion of the per- 
 sonal aspect of salvation. In you, ἐν ἑαυτοῖς; see 
 chap. v. 26. 
 
 Ver. 55. My flesh is true food [ἀληθὴς 
 βρῶσις].---Αληθής is better attested than 
 ἀληθῶς. [See Text. Nores.] Tholuck con- 
 siders it the antithesis of the real to the pre- 
 tended, and disputes the sense ἀληθενός [ genuine, 
 veritable] (Origen, Liicke, efe.). Rightly, if it be 
 understood that the ἀληθινός, as opposed to the sym- 
 bol (in this case, 6. g., the manna), is strenglhened 
 to ἀληθής, and the symbol falls to nonentity and jalse- 
 hood, the moment men put the symbol against the 
 reality for which it stands. And my blood, 
 
 * (In the second Excursus to the second edition of his Com- 
 mentary on John (which is omitted in the third edition), and 
 in the third edition, Vol. II., pp. 149-189.—P. §.] 
 
 7 [Alford likewise makes this distinction, which is not sus- 
 tained by the context. Hesays: “ What is eating and drink- 
 ing? Clearly not merely fuith; for faith answers to the hand 
 reached forth for the food,—but is not the act cf eating. Faith 
 is a necessary condition of the act: so that we can hardly say 
 with Augustine, ‘crede, et manducasti;’ but crede el manducabis. 
 Tnasmuch as faith will necessarily in its energizing lead to 
 this partaking, we sometimes incorrectly say that it 7s faith : 
 but lor strict accuracy this is not enough. ‘lo eat the flesh 
 of Christ, is to realize, in our inward life, the mystery of His 
 Body now in heaven,—t> digest and assimi-ate our own portion 
 in that Body. 'To drink His Blood is to realize, in our imward 
 life. the mystery of His satisfaction Jor sin,—to digest and as- 
 similute our own portion in that satisfaction, the oupouring of 
 thut Bluod. And both these definitions may be gathered into 
 one, which is: The eating of His Flesh and drinking of His 
 Lslood import the making to ourselves and using as oljective- 
 ly real, those two great ‘Truths of our Redemption in Him, 
 of which our faith subjectively convinces us. And of this 
 realizing of faith He has been pleased to appoint certain sym- 
 bols in the Holy Communion, which He has commanded to 
 be received; to signify to us the spiritual process, and to as- 
 sist us towards it.’—P. 8.] 
 
 { {Meyer thinks that the change implies no intention of a 
 stronger expression, since τρώγειν καὶ πίειν is used Matt. 
 XXiy. 38 (τρώγοντες καὶ πίνοντες). by Demosthenes, Plutarch 
 and Polybius without perceptible difference from φαγεῖν or 
 ἐσθίειν. Ἰ!ρώγων expresses the present of φαγών, which must 
 be cither τρώγων or ἐσθίων. So also Alford: The real sense 
 is that by the very act of inward realization the possession of 
 eternal life is certified. Wordsworth on the other hand pres- 
 ses the difference and, in fanciful sacramentari€n exageera- 
 tion, says that τρώγειν presents the climax of the difficulty, 
 and shows the need of coming to Christ in the holy commu- 
 nion with devout cravings and earnest longings of a famished 
 soul for heavenly food.—P. 8.] 
 
 2 (Meyer: ἀληθής expresses in opposition to mere appear- 
 ance the actual reality (1 John ii. 27; Acts xii. 9), which the 
 Jews could not comprehend, ver. 52. Alford: “ ἀληθής is 
 here ποί---π ἀληθινή, nor is the sense, ‘My jlesh ts the true 
 meat,’ etc., but ‘ My flesh is true meat, ἐς σις really to be eaten, 
 which they doubted. Thus ἀληθῶς is a gloss, which falls 
 short of the depth of the adjective. This verse is decisive 
 
CHAP. 
 
 VI. 1-65. 
 
 225 
 
 ete. —‘‘The life of the flesh is in the blood,” says 
 Lev. xvii. 11. Hereit is said, inver 63: ‘It is 
 the Spirit that quickeneth;” and in 1 Cor. xv. 
 45. If, now, as we have said on ver. 53, the flesh 
 denotes rather the individualized nature of man, 
 and the blood rather the general, then the blood 
 of Christ also bears a reference to His generic 
 life as Christ in distinction from His flesh, His 
 personal manifestation in history. The con- 
 necting notion between His blood and His flesh 
 is His life. We must eat His distinct historical 
 form in believing, historical contemplation but 
 His life we must drink in spiritual contemplation 
 and in the appropriation of fervent faith. 
 
 Ver. 56. Dwelleth in me, andIin him. 
 —A Johannean phrase (chap. xv. 4; xvil. 23; 
 1 John iii. 24; iv. 16). Denoting personal com- 
 munity of life with Christ in its two correlative 
 fundamental forms which appear.singly in Paul: 
 We in Christ, is the first (Gal. ii, 17), Christ in 
 us, the second (Gal. ii. 20). From this effect of 
 the heavenly food the reception of it may be nrore 
 precisely defined: The vital appropriation of the 
 whole person of Christ. This is not a wnio 
 mystica (Meyer, Tholuck) in the stricter theolo- 
 gical sense, though the living faith contains the 
 basis for it. That an effect like this cannot be 
 claimed for the reception of the Lord’s Supper 
 in and of itself, is plain. Yet the reception of the 
 holy communion is the most efficient and copious 
 medium, and the appointed seal; the believing 
 partic: pation is the highest specific act and form 
 of this vital communion; and for this reason the 
 unbelieving participation forms the most violent 
 collision with this vital communion to judgment. 
 
 Ver. 57. And I live by the Father —Here 
 also the vital correlation is the main thing; 
 Christ lives in the Father; that‘is, by the con- 
 templation of the living, almighty Father, who is 
 life absolute, aud pure life. Christ is living and 
 is sent by the Father. The Father lives in Him; 
 that is, Christ has His own life by the Father’s 
 living in Him for the Father’s sake, 7. 6., He lives 
 for the Father. (Διά with the accusative denotes 
 not the cause: by the Father,* and hardly the 
 ground: because the Father has life;- but the 
 entire purpose and direction. ‘The Father will 
 and must have such, He seeks such,” chap. iv. 
 23. Angelus Silesius: “1 amas muchto Him as 
 Heistome’”). So he... shall live by me. 
 —Here the eating is again the eating of Christ 
 Himself. eto whom it is the nourishment of 
 His life to sink Himself in the personal presence 
 of Corist, as Christ bas sunk Himself in the con- 
 templation of the Father,—he is sent forth by 
 the life of Christ, and lives for Him, as Christ is 
 sent forth by th» life of the Father, and lives for 
 the Father. (‘*He shall divide the spoil with 
 the strong” [German version: ‘He shall have 
 the strong for a prey” ]. Is. lili. 
 
 against all explaining away or metaphorizing the passage. 
 Fvuod and drink are not here mere metaphors ;—rather are 
 our common material food and drink mere shadows and im- 
 perfect types of this only real reception of refreshment and 
 nourishment into being.” Godet: “ L’adverbe (ἀληθῶς) ou 
 Vadjectif (ἀληθής) exprime la pleine réolité de la communica- 
 tion vitale opcrce par ces Eloments.” —P. 5.) 
 
 * | Per Patrem, as the fountain of life. 
 Alford, etc.—P. 8.] 
 
 7{As Meyer takes it: wegen des Vaters, d. 7%. weil Mein 
 Vater der lebendige ist. He quotes Plat. Conv., p. 203, E.: 
 ἀναβιώσκεται διὰ THY τοῦ πατρὺς Hvowv.—P. 8.] 
 
 So Beza, De Wette, 
 
 Ver. 58. This is that bread. Conclusion of 
 the whole matter. As Christ had passed from 
 the bread which He in Himself presents, to the 
 bread which He gives, He here returns to the 
 bread which He Himself is. Yet not merely in the 
 same sense as before is He now Himself the bread. 
 There it was Christ in His historical manifesta- 
 tion; here it is the eternal Christ, by the eternal 
 intuition (τρώγων) of whom we live forever. 
 
 Ver. 59. These things said he in the 
 synagogue. as he taughtin Capernaum.— 
 A historical note, accounting, in particular, for 
 the fact that not only the Judaistic spirit in the 
 popular mass which followed Him, but also many 
 of His old adherents and disciples in Capernaum 
 itself took offence at His words. From this lo- 
 cality of His discourse the sensuous construction 
 of the eating of the body of Christ has been styled 
 a Capernaitic eating. 
 
 Ver. 60. Many therefore of his disciples, 
 when they heard this.—Many of His ad- 
 herents in Capernaumand the vicinity. Malyrai 
 in the wider sense. See the woe of Christ on 
 Capernaum, Bethsaida, and Chorazin, Matt. xi. 
 20 tf. Hard; σκληρός, harsh, stern, rigorous; 
 opposed to μαλακός, soft, tender, gentle. I¥)~127, 
 
 Prov. xv. 1. Hard to solve, hard to do, hard 
 to bear. The interpretation is contained in the 
 next words: Who can hear it? 1. e., bear it. 
 Hence not: hard to understand (Chrysostom, Gro- 
 tius, Olshausen). According to Tholuck and 
 others: presumptuous, for its making life depend 
 on a scandalous eating of His flesh and blood (on 
 man-eating). De Wette (Kuinoel, Meyer): Be- 
 cause they would not admit the thought of the 
 death of the Messiah; not because they under- 
 stood literally the eating of His flesh (Augustine, 
 Grotius, Liicke). Unquestionably in the sequel, 
 the suffering Messiah and His death on the cross 
 were, as Meyer observes, the standing and spe- 
 cific σκάνδαλον of the Jews (chap. xii. 84; 1 Cor. 
 1.23). Thisinterpretation is further commended 
 by the fact that on this occasion Judas seems to 
 have cenceived his first aversion. Yet the suc- 
 ceeding ulterance of the Lord gives a still more 
 distinct clew. Formally, they certainly stum- 
 bled at the idea of eating flesh and drinking 
 blood, in consequence of their Jewish laws of 
 purity in reference to such acts and in reference 
 to the abomination of human sacrifice. Butthen, 
 materially, the thought of His sacrifice for their 
 salvation which shone out intelligibly enough, 
 was most certainly hard to them. They sought 
 the Messianic kingdom in a rain of miraculous 
 manna and other blessings from heaven; He 
 would have them find everything in His own per- 
 son, and even in the sacrificial suffering of that 
 person. And the more repugnant to them the 
 suggestion of this idea, the more they inclined to 
 stick to the letter in which it was expressed, and 
 to find it hard. 
 
 Ver. 61. Knew in himself.— Ep ἑαυτῷ. Ben- 
 gel’s sine indicio externo is too strong. There 
 were indications, no doubt, of their aversions; 
 but He also knew how to interpret them as the 
 searcher of hearts. Doth this offend you? 
 Σκανδαλίζεί. The Jewish idea of offence, σκάνδαλον; 
 i. e., the taking offence or occasion of falling (see 
 
 σκάνδαλον, δὴ οἱ WDD in Bretschneider; 
 
226 
 
 (comp. Rom. ix. 83; 1 Cor. i. 23; Gal. v. 11; 1 
 Pet. 1i. 8). 
 
 Ver. 62. What and if ye shall see the Son 
 of man ascending where he was before ?—- 
 Aposiopesis [trom ἀπο-σιωπᾶν, to be silent]. That 
 the form of the broken sentence may be com- 
 pleted by What shall ye say then? (τί ἐρεῖτε: ac- 
 cording to Euthym. Zig., Kuinoel, and others) is 
 groundlessly disputed by Meyer. The only ques- 
 tion is whether the meaning then would be: shall 
 yethen still take offence? (ére τότε σκανδαλισθήσεσθε:) 
 or shall ye then not be more offended? (οὐ χὶ μᾶλλον 
 σκανδαλισθήσεσθε:) Opposite interpretations : 
 
 1. Meyer, after De Wette: The ἀναβαίνειν, ete., 
 denotes the dying of Jesus (comp. chap. vil. 33 ; 
 xiii. 3; xvi. 5, 28),* and to the beholders, who 
 saw only this humble, ignominious fact of the 
 death of Jesus, this amounted to the highest of- 
 fence (so Beza, Semler, eéc.; the οὖν also is ad- 
 duced in support). 
 
 2. Olshausen [| Hengstenberg, Godet, Alford] 
 and others, after the expositors of the ancient 
 church: ᾿Αναβαίνειν denotes (as in chap. xx. 17) 
 the ascension of Christ, and with this, or with His 
 exaltation, offence must cease. Thus the ques- 
 tion is: Will ye then still be offended? Augus- 
 tine, οἱ al.: Then will a deeper insight into the 
 φαγεῖν τὴν σάρκα come.t Calvin: Then will the 
 offence which they took at His sensuous manifes- 
 tation, be doneaway. Lyser: Then, by His glo- 
 rification, the glorification of His flesh for food 
 willalso be provided for. Luthardt: The glorified 
 state of existence will take the place of the fleshly. 
 
 Meyer groundlessly urges, that the ascension, as 
 a visible occurrence, is not attested by any ap s- 
 tle,{ and in the unapostolical accounts % none but 
 disciples in the narrower sense are mentioned as 
 eye-witnesses.|| The fact itself was nevertheless 
 a visible one. 
 
 Meanwhile it is doubtless no more the ascen- 
 sion exclusively which is-here in view, than it was 
 exclusively the atoning death a little while ago. 
 There the death includes the life and the exalta- 
 tion; here the exaltation includes the death, 
 chaps. iii. and xii. But it is evidently the exal- 
 tation viewed especially as produced by the 
 Spirit, of which the next verse speaks. Hence 
 in the same general sense as in Matt. xxvi. 64. 
 it must also be considered, that Christ through- 
 out gives to the Jews not only His death, but with 
 it also carefully His resurrection, for a sign (Jno. 
 
 * (Comp. also the ὑψωθῆναι ἐκ τῆς γῆς, xii. 32. To make 
 this interpretation at all plausible, the ἀναβαίνειν ὅπον ἦν τὸ 
 πρότερον inust be understood from the standpoint of Jesus 
 whoss death was areturn to the heaven whence Ie descended, 
 and to the glory which He had before the foundation of the 
 world, comp. xvii. 4. But the hearers could not have under- 
 stood ἀναβαίνειν in this sense.—P. 8. ] 
 
 +{Aug.: Certe vel tune videbitis, quia non eo modo, quo puta- 
 tis, erogut corpus suum; certe vel tunc sntelligetis, quia gratia 
 ejus non consumitur morsibus. Harless and Stier: Then you 
 will understand that, and how my glorified heavenly human- 
 ity and corporeity can be food and drink. But this would 
 make Christ speak of a future act. Meyer remarks against 
 Harless: The glorified body of Christ is, as flesh and blood, 
 inconceivable (1 Cor. xv. 49 t.)—P. 8.] 
 
 + (Comp. against this assertion of Meyer John iii. 13; xx. 
 17, where the ascension is clearly alluded to. Usually Je- 
 sus speaks of fis death in Jobn as a going to the Father or 
 to Ilim tht sent Me, vii. 33; xiii.3; xiv. 12, 28; xvi. 5, 28; 
 ¥Vii. 11, 15.—P. 5.] ; 
 ${Mark xvi. 19; Luke xxiv. 51; Acts i. 9.—P. 8.] 
 
 Ϊ ΤᾺΝ rist may hove addressed here some of the apostles. 
 Hengstenberg says, the witnesses of the resurrection were 
 the representatives of all the disciples.—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ii. 19; Matt. xii. 39, and xvi. 3, the sign of 
 Jonah). The resurrection destroyed the offence 
 of the cross itself for the believing; and there- 
 fore for such it does away also the offensive word. 
 At the same time it glorified the personal life of Jesus 
 by the outpouring of the Holy Ghost for the world’s 
 believing parricipation. Nevertheless the Judaists 
 continued to be offended, and perhaps for this 
 reason the word of Christ remained an aposio- 
 pesis. [ὅπου ἦν τὸ πρότερον clearly implies the 
 pre-existence of Christ; comp i. 1; viii. 58; 
 xvii. 5, 24; Col. i. 17; Rev. i. 8 —P. 5.7 
 
 Ver. 65. It is the Spirit that maketh 
 alive, the flesh profiteth nothing.—[ Christ 
 does not say My Spirit (τὸ πνεῦμα μου), and My 
 flesh (ἡ σάρξ wov); the sentence is general and 
 contains a hermeneutical canon which applies 
 not only to this, but to all the discourses of 
 Christ, and the proper mode of apprehending 
 and appropriating Him. It must not be under- 
 stood so asto conflict with the preceding decla- 
 ration concerning His flesh. , The flesh without 
 the Spirit, or the flesh as mere matter and ma- 
 terially eaten, is worthless; but the flesh with the 
 Spirit is worth much, most of all the flesh which 
 the Logos assumed for our salvation (i. 14) and 
 which He sacrificed on the cross for the sins of 
 the world.—vP. 5.1 Interpretations: 
 
 1. Of the holy Supper: spiritual participation 
 [πνεῦμα], aS opposed to Capernaitic or material 
 [sep]. So Tertullian, Augustine,* Rupert v. 
 Deutz, Calvin, [Grotius] Olshausen, Kalnis 
 [Lehre vom Abendmahl, p. 122]: ‘That which 
 imparts to the eater of My flesh the virtue of eter- 
 nal life, is not the flesh as such, but the Spirit.” 
 
 2. The Spirit is put for the spiritual appre- 
 hension of the word of Christ, the body repre- 
 senting the carnal apprehension (Chrysostom and 
 many others, Lampe). 
 
 3. The πνεῦμα is the human soul, which ani- 
 mates the body (Beza, Fritzsche). 
 
 4, Not [is bodily manifestation, the approach- 
 ing dissolution of which was so offensive to them, 
 but His Spirit is the life-giving thing. His bodi- 
 ly substance merely of itself profits nothing to- 
 wards the ζωοποιεῖν. Under tlie figure of physical 
 lite, in which the spirit animates the flesh, Christ 
 expresses the truth that the Listorical side both 
 of His life and of His word, needs to be animated 
 and glorified by His Spirit. This they should 
 and might see clearly in His very words. The 
 substantives assert: They are pure spirit, pure life. 
 
 How Luther and Zwingle contended over the 
 sense of tuese words, see in Heubner, p. 521 sqq. 
 Zwingle appealed to these words against the Lu- 
 theran doctrine of the Lords Supper;; Luther 
 
 * (Aug. Tract. in Joh. 27, 313 (Opera 111., 503): Curo non 
 prodest quidquam quomodo tli intellexerunt ... quomodo in 
 crdavere diluniatur, aut in macello venditur, non quomodo 
 spiritu vegetatur ... Accedat spivitus ad carnem, quomodo ac- 
 cedit caritas ad scientiam, et prodest plurim@m—ft. Nam si caro 
 nihil prodesset, Verbum caro non fieret, ut inhabitaret in nobis. 
 Similarly Bengel: Caro meru nil prodest: quilem_ scil. 
 Judxi putabant esse carnem tilam, de qua loquebatur Jesus. 
 Loquitur sub conditione eaque impossibilr, st solu caro essel... 
 Caro est vehiculum virtutis divine omnis vivificantis,in Chris- 
 to et in creséentibus: et Christus, carne mortificatus, spiritu 
 vivificatus, virtutem suam maxime exserutt, 1 Pet. tii.18; John 
 ati, 24; xvi. 7.—P. 8.) 
 
 + [He and Ccolampadins regarded ver. 63 as a ferreus 
 murus of their doctrine of the Lord’s Supper; yet Zwinghi, 
 like the other reformers, did not directly understand the pas- 
 
 | sage, vers. 51-58, of the sacrament.—P. 8.] 
 
CHAP. VI. 1-65. 
 
 bo 
 ca | 
 
 distinguished the flesh and Jfy flesh, and ex- 
 plained ‘the flesh” as the carnal, corrupt mind 
 of man. The verse no more supports Zwingle 
 against a bodily presence of Christ, than it speaks, 
 according to Luther’s interpretation, of the cor- 
 rupt flesh of the sinner. 
 
 Ver. 64. For Jesus knew from the be- 
 ginning — ES ἀργῆς means not, metaphysically 
 from the beginning of all things (Theophylact), 
 nor from the beginning of His acquaintance with 
 each one (De Wette, Tholuck), nor from the be- 
 ginning of His collecting of the disciples around 
 Him, or the beginning of His Messianic minis- 
 try (Meyer; comp. chap. xvi. 4; xv. 27), nor 
 from the very murmuring (too special: Chry- 
 sostom, Bengel), but from the first secret germs 
 of unbelief. So also He knew Ilis betrayer 
 from the beginning. [On Judas see note to ver. 
 me 
 
 τὰ 65. Therefore said I unto you, that 
 no man can come unto me.—That is, He 
 expressly gives them agnin to understand that 
 He had spoken that sentence not as a mere theo- 
 retical proposition, but with reference to the 
 faith and the unbelief towards Him which was 
 forming itself in particular persons. 
 
 [Excursus ON THE SACRAMENTAL INTERPRE- 
 TATION OF THIS DIscouRSE.—The relation of the 
 passage, vers. 61-58, to the Lord’s Supper in- 
 volves two questions: 1. Whether the ἘΠΈΒΗ and 
 blood (σὰρξ καὶ αἷμα) of Christ here spoken of, are 
 the same as His broken Bony and shed blood 
 (σῶμα καὶ αἷμα) in the words of institution of that 
 sacred ordinance (Matt. xxvi. 26-28 and parallel 
 passages), or the diving humanity of Christ (comp. 
 the meaning of σάρξ in John i. 14, and the note 
 there); 2. Whether eatiny and drinking (τρώγειν 
 or ἐσθίειν ὁ and πίνειν) signify, literally, sacra- 
 mental fruition (manducatio oralis), or, figurative- 
 ly, the spiritual appropriation of Christ by faith. 
 lf the discourse had been preceded by the insti- 
 tution of the sacrament a reference to it could 
 not be mistaken; but as it was spoken long be- 
 fore the institution of this ordinance, and to hear- 
 ers who as yet knew nothing of it, such a refer- 
 ence is made doubtful. This doubt is strengih- 
 ened, first by the use of the term jlesh instead of 
 body ; secondly by the substitution of Me, ἡ. ¢., 
 the living Person of Christ (ver. 57 ὁ τρώγων με, 
 comp. the ἐγώ in 35, 40,51) for His flesh and 
 blood, as the object of appropriation; and thirdly 
 and mainly by the fact that Christ presents here 
 the eating of ITis flesh not as a future, but a pres- 
 ent act, and as the essential condition of spiritual 
 and everlasting life, which, if understood sacra- 
 mentally, would cut off from the possession of 
 this life not only the disciples present on that 
 occasion, but also all the saints of the old dis- 
 pensation and the large number of Christians 
 who die before they receive the holy communion 
 (infants, children, death-bed converts, Quakers, 
 and all unconfirmed persons). ‘If participation in 
 
 * (John uses here τρώγειν four times, φαγεῖν once ; Matthew, 
 Mark and Luke, in the words of institution, use φαγεῖν only, 
 (which is employed as the second aorist of ἐσθίειν from an ob- 
 solete φάγω). On the peculiar meaning of τρώγειν, manducare, 
 see note on ver. 54. It cannot be essentially different here 
 from fans since John uses the latter, ver. 53, in the same 
 sense. 
 
 the Lord’s Supper were a necessary prerequisite 
 of salvation, Christ would undoubtedly have said 
 so when He instituted the ordinance. But 
 throughout the Gospels, and especially in this 
 discourse (comp. vers. 40, 47), He makes faith the 
 only condition of eternal life. He first exhibits 
 Himself as the bread of life, and promises eternal 
 life to every one who eats this bread, 7. e., who 
 believes in Him. He then holds out the very 
 same promise to all those who eat His flesh and 
 drink His blood, which, consequently, must be 
 essentially the same act as believing. The dis- 
 course, therefore, clearly refers to a broader and 
 deeper fact which precedes and underlies the sa- 
 crament, and of which the sacrament is a signifi- 
 cant sign and seal, viz., personal union of the be- 
 lieving soul with Christ, and a living appropriation 
 of Ilis atoning sacrifice. This union culminates 
 in the celebration of the Lord’s Supper and is 
 strengthened by it; and so fur the discourse had, 
 in the mind of Christ who looked at the time for- 
 ward to His death (ver. 51: ‘*My flesh which I 
 shall give for the life of fhe world,” comp. vers. 
 60 and 70), a prospective bearing on the per- 
 petual memorial of His sacrifice, and may be ap- 
 plied to it indirectly, but not directly, or in a 
 narrow and exclusive sacramentarian sense. We 
 must distinguish between a spiritual manducation 
 of Christ by faith, and a sacramental manduca- 
 t,on; the former alone is essential to everlasting 
 life, and is the proper subject of the discourse. 
 John omits an account of the institution both of 
 baptism and the Lord’s Supper, which was known 
 to his readers from the gospel tradition and the 
 Synoptists, but he gives those profound dis- 
 courses of Christ which explain the spiritual 
 meaning of the sacraments, namely the idea of 
 regeneration which is signed and sealed in bap- 
 tism (chap. iii.), and the idea of personal com- 
 munion with Him, which is celebrated in the 
 Lord’s Supper (chap. vi.). This suggests a very 
 important doctrinal inference, vz., that the 
 spiritual reality of regeneration and union with 
 Christ is not so bound to the external sacra- 
 mental sign that it cannot be enjoyed without it. 
 We must obey God’s ordinances, but (od is free, 
 and we should bless whom He blesses. High 
 sacramentarianism is contrary to the teaching ~ 
 of Christ according to St. John. 
 
 As to the history of interpretation we may dis- 
 tinguish three views: 
 
 1. The discourse has no bearing either direct 
 or indirect on the sacrament of the Lord’s Sup- 
 per. So Tertullian, Clement of Alex., Origen, 
 Basil among the fathers, Cardinal Cajetan, 
 Ferus and Jansen among Roman Catholics, Lu- 
 ther, Melanchthon, Calov, Liicke, Tholuck (wa- 
 vering) among the Lutherans, Calvin, Zwingli 
 (doubtful), Beza, Bullinger, Grotius, Cocceius, 
 Lampe (tom.'II., 258 sq.), Hammond, Whitby, 
 Barnes, Turner, Owen, Ryle among the Re- 
 formed, Paulus, Schulz, De Wette among the ra- 
 tionalists. 
 
 2. It refers, by prophetic anticipation, directly 
 and exclusively to the Lord’s Supper. This in- 
 terpretation has consistently led to the introdue- 
 tion of infant communion in the early Catholic 
 and inthe Greek church. So Chrysostom, Cyril, 
 Theophylact among the fathers, the Schoolmen 
 and Roman Catholic expositors with a few ex- 
 
228 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ceptions, Calixtus, Zinzendorf, Scheibel, Knapp 
 among Lutherans, Wordsworth among Anglicans, 
 Bretschneider, Strauss and Baur among the 
 Skeptics. 
 
 3. It refers directly to the spiritual life-union of 
 the soul with the Saviour by faith, and indirectly 
 or inferentially to the sacramental celebration of 
 this union in the holy Supper. So Augustine 
 (perhaps),* Bengel, Doddridge, Kling, Olshau- 
 sen, Stier, Lange, Luthardt, Alford, Godet. Ἶ 
 
 * [I say perhaps, for Augustine is not clear and is some- 
 times (e. g., by Meyer) quoted in favor of the first, more 
 frequently in favor of the second interpretation. In his 
 Tract. 26 in Joh. Evang. ὃ 15 (ed. Bened. 111. 600) he says, in 
 expounding this passage, that the sacrament of the body 
 aud blood of Christ is received by some ad vitam, by others 
 ad exitium (1 Cor. xi. 29), but he adds: res vero tpsa cujus 
 Sacramentum est, omni homini ad vitam, nulli ad exitium, 
 quicunque ejus particeps fuerit. Comp.¢ 18 in the same homily 
 (111. 501): Qui non manet im Christo et in quo non manet 
 Christus, procul dubio nec munducut (some Mss. insert here 
 spirilualiter —evidently a Romish correction) carnem ejus, 
 nec bibit ejus sanguinem, licet carnaliter et vistbiliter premut 
 dentibus sacramentum corporis et sanguinis Christi. In com- 
 luenting on ver. 29 (7'ruct. 25, 2 12, ‘fom: IIT. 489) he identi- 
 fies the eating with believing: Crede et munducasti. At all 
 events, Augustine cannot be quoted in favor of either tran- 
 substuntiation or consubstantiation. Comp. on his doctrine 
 on the eucharist my Church History; Vol. IL. pp. 498 f— 
 P. 81] 
 
 7 | Chis third view which T have defended myself in the text, 
 Was first clearly brought out by that profound, acute and de- 
 Vout commentator, Benge], in his Gromon on ver. 51, where he 
 says: “ Jesus purposely framed His words so skilfully that im- 
 mediately at that time, and at all times subsequently they 
 would indeed apply in their strict literal sense to the spiritual 
 enjoyment of Himself (de spiritwali fruitione sur); and yet 
 that afterwards the same words should, by consequence, be 
 appropriate to express the most august mystery of the Holy 
 Supper when that should be instituted. For Heapplied to the 
 Holy Supper the thing itself which is set forth in this dis- 
 course; and of so great momentis this sacrament, that it 
 may be readily thought possible. that Jesus, as He foretold 
 the treachery of Judas at ver. 71, and His own death in 
 this verse, so also foretold, one year before the institution of 
 the Holy Supper, concerning which He most surely thought 
 within Himself whilst speaking these words: and with this ob- 
 ject in order that the disciples might afterwards remember Llis 
 prediction. ‘Che whole of these words concerning His flesh 
 and biood have in view the passion of Jesus Christ, and along 
 with it the Holy Supper. Hence arises the separate mention 
 of one flesh and of the blood so invariably ; for in His passion 
 the blood was drawn out of ILlis body, and the Lamb was thus 
 slain.” 
 who says: “The Saviour could indeed not with propriety 
 speak of a rife before it was instituted, so that nobody ‘could 
 understand Him; but He might touch the dea, out of which 
 the rite subsequently grew. This idea is that Jesus is the 
 principle of life an! nutriment to the new, regenerate man, 
 not only for his soul and spirit, but also for his glorified body ” 
 (which, according to Olshausen is prepared here in germ to 
 appear in full bloom at the final resurrection). Kahnis_ 
 (Luth. Dogma ik, Vol.1., p. 625): “Lhe discourse of Christ,” 
 John vi., does not treat directly of the Lord’s Supper, but of 
 faith which unites us in living union with Christ. But He 
 purpesely veiled this faith in the image of eating and drink- 
 ing Lis flesh and blood in order to express the mysterious idea 
 embodied in the Holy Supper, just as John iii. 5 expresses 
 the idea of baptism.’ Alford says: “The question whether 
 there is here any reference to the ordinance of the Lord’s 
 Supper, has been inaccurately put. When cleared of inaccuracy 
 in terms, it will mean, Js the subject here dwelt upon the same 
 as that which is set forth in the ordinance of the Lord’s Supper ? 
 Aud of this there can surely be no doubt. ‘To the ordinance 
 itself, there is here no reference; nor could there well have 
 been any. But the spiritual verity which underlies the ordi- 
 nance is one and the same with that here insisted on; and so 
 considered, the discourse is, as generally treated, most im- 
 portant towards a right understanding of the ordinance.” 
 Webster and Wilkinson: “ What our Lord said at this time 
 Tle afterwards expressed in a permanent form by the sacra- 
 ment of Ifis Body and Blood. He is not here alluding to that 
 sacrament: but what He here teaches,and what He after- 
 wards taught by it, arethe same.” Godet (II. p. 135): “ This 
 miystery of our perfect union with the person of Christ (Eph. 
 y. 30-32) which in this discourse is expressed in words (en 
 eget is precisely the same which Jesus desired to express 
 by an act (par unacte) in the rite of the holy Supper. It is 
 ‘hot necessary to say that in this discourse He alluded to the 
 
 The same view is substantially held by Olshausen,’ 
 
 It cannot be said that the question has a de- 
 nominational or sectarian interest. The sacra- 
 mental interpretation has been both opposed and 
 defended by divines of all confessions and in the 
 interest of every theory of the Lord’s Supper, 
 the Roman, the Lutheran, the Calvinistic, and the 
 Zwinglian. The Romanists (Cardinal Wiseman, 
 e.g., who wrote an elaborate treatise on John yi.) 
 urge the literal meaning of the very strong lan- 
 guage used repeatedly and without explanation by 
 our Lord, as an argument for the dogma of tran- 
 substantiation; and even Tholuck is of the opinion 
 that the Catholics have the advantage of the argu- 
 ment if the discourse be understood of the sacra- 
 ment. Butit seems to me that both transubstan- 
 tiation and consubstantiation are clearly excluded 
 1) by the canon of interpretation laid down in ver. 
 63; 2) by the declaration of our Lord concerning 
 the effect of the fruition of His body and blood 
 which is in all cases eternal life vers. 54, 55, 57, 
 58; while Romanists and (symbolical) Lutherans 
 agree in teaching that wnbelievers as well as be- 
 lievers may sacramentally eat the very body and 
 drink the very blood of Christ, the one unto judg- 
 ment, the others unto life. No such distinction 
 has any foundation in this passage, but is at war 
 with 11. Moreover the Romish withdrawal of 
 the cup from the laity is (as was already urged by 
 the Hussites) incompatible with vers. 54-56 where 
 the drinking of Cirist’s blood is made as essential 
 asthe eating of Hisbody. As far as the discourse 
 bears a sacramental interpretation at all, it fa- 
 vors the Reformed theory. But by this 1 mean 
 not the now widely-prevailing ZAwinglian view, 
 which is hardly compatible with the strong and 
 mysterious language of our Lord, but the Calvin- 
 istic, which acknowledges the mystery of a 
 spiritual real presence and a communication of 
 the vital power of Christ's humanity (σάρξ) to the 
 believer by the Holy Spirit.—P. S. | 
 
 DOCTRINAL AND ETHICAL. 
 
 1. See the exevesis itself, particularly on vers. 
 31 and 82 ff.; and ver. 52 ff. [And the Excursus 
 above.—P. 8. ] 
 
 2. Christ, the life of the world is, as the bread 
 of life, the necessary means of life for the awaken- 
 ing, quickening, and strengthening of men to a 
 personal eternal life. Salvation is not in out- 
 
 holy Supper; 
 discourse refer to one and the same idea, expressed here by a 
 metaphor, there by an emblem. Hence in the institution of 
 the Supper, holding and breaking one piece of bread, He used 
 the term σῶμα. body, which as an organism corresponds to 
 the broken bread: in the discourse at Capernaum where He 
 treats only of nourishment in adaptation to the miraculous 
 multiplication of loaves of bread, He represents His body more 
 as substance (σάρξ) than as an organism. ‘This perfect pro- 
 priety of terms proves the originality and authenticity of the 
 two forms.” | r 
 
 * {Luther Melancthon and the orthodox Lutherans of the 
 17th century felt this, and for this reason (not, as Tholuck 
 thinks, from fear of transubstantiation) they repudiated the 
 sacramental interpretation altogether. Luther says: ‘ Hat- 
 ing in this passage means believing: he who believeth, eateth 
 and drinketh (hrist.’” Melanchthon: “1 do not understand 
 this discourse as referring to the Lord’s Supper or the cere- 
 monial manducation, but as the words of Christ which pre- 
 ceded above were about faith, whereby we believe that God's 
 wrath was propitiated by the death of His Son, who offered 
 His body and shed His blood for us,—so I understand all the 
 rest of the same faith.” This interpretation was sanctioned 
 by the Form of Concord, p, 743. When Calixtus came out in 
 favor of the sacramental interpretation, he was charged with 
 heresy by Calovius of Wittenberg. ] 
 
 but we must say that the holy Supper and this — 
 
CHAP. VI. 1-65. 
 
 ward enjoyment and outward things, but in the 
 heavenly life of the Spirit (antithesis of the 
 heavenly and earthly mind); the striving after 
 heavenly things consists not in legal, perfunctory 
 works, but in the inward, single, personal, di- 
 vine work of faith (antithesis of the spiritual and 
 the legal nature); life consists not in the doing 
 of spiritual ¢hings as such, but in the person of 
 Christ Himself (antithesis of personal and per- 
 functory Christianity). The personal life, how- 
 ever, manifests itself (1) in the total, undivided 
 consciousness (Christ Himself), (2) in its giving 
 of itself (His flesh), (3) in its impartation of life 
 (jlesh and blood). 
 
 The Spirit (chap. iii.) brings the heavenly birth 
 to life; the well of life (chap. iv.) gives the first 
 thing in regeneration, the refreshment of the soul 
 thirsting for life with the peace of God; the 
 healing waters of life (chap. v.) give the restora- 
 tion of the life from disease and death (spiritual 
 and bodily); the dread of life, the heavenly man- 
 nv (chap. vi.), gives an eternal, substantial ex- 
 istence. 
 
 By the idea of the personal life of Christ all 
 personal relations are glorified. (1.) Calling 
 becomes a laboring in the service of God. (2.) 
 Labor becomes a production of heavenly food. 
 (8.) Bread becomes the person of Christ, the 
 flesh and blocd of Christ; eating and drinking 
 become a real corporeo-spiritual participation 
 and receiving into one’s self of the highest life. 
 Hearing is a hearing of the voice of God, which 
 invites to this feast; seeing is the perfect know- 
 ledge of intuition. 
 
 This chapter thus contains the symbolism of 
 bread, of industrial calling, of labor, of eating 
 and drinking, of hearing and seeing; the sym- 
 bolism of the whole life of sense in its central 
 relation to the personal life and to the highest 
 personality. 
 
 3. Laboring in manifold divided earthly works 
 for earthly food in the service of the world has 
 the perishing of the life itself, with the perish- 
 ing of the meat, for its reward (Gal. vi. 8; 1 
 Joan ii. 17); but the working of the one divine 
 work in the service of God, taith in Christ, has 
 the heavenly manna for its reward. He who is 
 intent upon partaking of the supreme person, 
 comes to the delight of personal, eternal existence 
 in the kingdom of God. 
 
 4, The exaltation of the manna of the desert as 
 a symbol of the real manna. Without this real 
 manna the life of man is a breadless: desert.in 
 the strictest sense. The marks of the bread of 
 Gol: (1.) It must come down (not fall down) 
 from heaven: be Spirit-life, personal life, divine 
 life. (2.) It must give life to the world. Not 
 merely give respite to physical life now and then, 
 but first awaken, then sustain and renew, per- 
 sonal life forever. 
 
 ὃ. Harthly interest in Christ and in Christianity 
 in distinction from heavenly. The chiliastic spirit 
 jn opposition to the spirit of the kingdom. 
 
 ὅς It is remarkable how this discourse of Je- 
 was not only kindled siri/e smong the Jews, but 
 has also fed the controversy of differentyconfes- 
 sions [denominations] in the evangelical church. 
 Controversies over the doctrine of predestination 
 have hung upon the words of vers. 37, 44, 64, 
 
 and 66; and upon the words of vers. 53 sqq., and 
 
 229 
 
 63 sqq., controversies over the holy Supper. The 
 middle age has transmitted to the evangelical 
 church a far too meagre doctrine of spiritual per- 
 sonality; else would the doctrine of personality 
 be found to yield the higher synthesis of the Re- 
 formed and the Lutheran doctrines both on pre« 
 destination and the Lord’s Supper. 
 
 Without the personal drawing of the Father 
 no coming to Christ is conceivable; but the 
 Father, too, draws only in a personal way, ἢ. 6., 
 under the form of freedom. Hence in vers. 44 
 and 45 divine determination and human freedom 
 are linked together. 
 
 Without the appropriation of the entire his- 
 torical personality of Christ, spirit and body, no 
 full, saving partaking of the redemption pur- 
 chased by Christ is conceivable; but in this par- 
 taking every medium of redemption is condititned 
 through the life and the Spirit of the Redeemer. 
 Hence, on the one hand, we are required, witha 
 fourfold emphasis, to eat and to drink tbe flesh 
 and the blood of Christ, and on the other, we 
 hear the strong condition: ‘It is the Spirit that 
 quickeneth; the flesh profiteth nothing.” 
 
 7. Honest striving, the unconscious drawing of 
 God to holy living. 
 
 8. Whispering and murmuring, the indication of 
 narrow-minded offence at the word of truth. 
 
 9. The mark of those who are truly taught of 
 God: They pass (1) from the old world [pagan- 
 ism] into the Old Testament, (2) from the Old 
 Testament into the New, (3) through the New 
 Testament into a new world. 
 
 10. He that beleveth on me hath (1) life, (2) 
 eternal life. 
 
 11. Christ the bread of life in the three stages 
 of the manifestation of His life: (1) In His per- 
 son and history. (2) In His ‘‘flesh,” or ‘ His 
 giving Himself a sacrifice,’ whereby He is trans- 
 formed from the curse of the world and the 
 burnt-offering and expiation of God into a pure 
 and entire thank-offering of believing man. (9) 
 Therefore is His ‘flesh and blood,’ wherein He 
 makes His historically finished life, by historical 
 ordinances, the life of the world. The first stage 
 represents the true bread itself; the second, the 
 preparation of it for eating; the third, its being 
 perfectly ready for believing participation: flesh 
 and blood. 
 
 And then there are also three stages in the 
 partaking of Christ: (1) The putting of confi- 
 dence in Him as personally the source of life. 
 (2) Firm faith in the life which is in His sacri- 
 ficial death. (8) The ideal communion, which 
 on the one hand receives the life of Christ in 
 spirit and body through His historical ordi- 
 nances, the summit of which is the Lord’s Supper, 
 and which, on the other hand, ever refers the 
 actual world more and more to Christ, and makes 
 it, in labor and in enjoyment, the manifestation 
 of Christ. The Christian must first of all eat the 
 flesh and blood of Christ, in order at last to eat 
 this flesh and blood in all things. 
 
 12. The four great words concerning the flesh 
 and blood of Christ, confirmed with the ‘Verily, 
 verily.” (1) Ver. 53. The want of this eating 
 and drinking of the flesh and blood of Christ is 
 the want and loss of life (even of one’s own, per- 
 sonal life; ‘‘No life in you”). (2) Ver. 54, 
 The eating and drinking of the flesh and blood 
 
230 
 
 THE GOSPEL ACCORDING TO JOTIN. 
 
 of Christ yield eternal life even now, and resur- 
 rection hereafter. (3) Ver. 55. The first rea- 
 son: His flesh and blood are the real staff of 
 life (meat and drink). (4) Ver. 56. The high- 
 est reason: The partaking of His flesh and blood 
 is the condition of community of life with Him 
 (-‘dwelleth in Me, and I in Him”). The trans- 
 figuration of the passover, of the paschal lamb, of 
 the paschul feast of the Jews. 
 
 13. The living of Christ in God is not only the 
 root, but also the type of the living of believers in 
 Christ. So surely as God is the source of life, 
 Christ, as the pure revelation of God, is the focus 
 of the life in the world. But so surely as Christ 
 is this focus, he who refers his life and his world 
 to Christ, and Christ to his life and his world, 
 stands in the kingdom of eternal life. 
 
 14. The most comforting and most glorious of 
 all the words of Christ a Aard saying to the Jew- 
 ish mind. 
 
 15. The transfiguration of the humiliation of 
 Christ and of its blessings by His exaltation. 
 Christian morality, the union of spirit: and na- 
 ture in Christ. The organization of the Spirit 
 (sacraments and church); the spiritualizing of 
 the organization (the natural life of man), till 
 God shall be all in all. 
 
 16. “It is the Spirit that quickeneth,” efc., 
 hold true (1) in our natural life, (2) of the word 
 of Christ, (3) of the historical manifestation of 
 Christ, (4) of the sacraments, particularly of the 
 Supper of the Lord. The revelation of the Spirit 
 glorifies the Lord as the life of the world, which 
 makes the new world the body of Christ, wherein 
 everything is bread of life for all. 
 
 17. It is the problem of faith, and of theology, 
 to carry out the synthesis of Spirit and flesh in the 
 right way, (1) in regard to the relation between 
 God and the world in general, taking the world 
 not, indeed, as the body of God, yet doubtless as 
 a revelation of Him; (2) in regard to. the word 
 of Holy Scripture; (8) in regard to the person 
 of Christ; (4) in regard to the ordinances of 
 Christ, the church, and especially the sacrament 
 of the Supper. The first step in this process is 
 the simple, direct recognition of the actual mani- 
 festation of Spirit and flesh in concrete unity. 
 This simple recognition, under the symbolical 
 primitive religion, sees God revealed in the 
 world; under the religion of revelation in gene- 
 ral, it sees the Spirit of God revealed in the 
 theocracy and the Scriptures; in the apostolic 
 Christianity, it sees the Son of God in the several 
 miracles of His life; in the primitive church, the 
 unity of the Spirit of Christ and His ordinances. 
 
 Yet the consciousness of a distinction and an- 
 tithesis between the Spirit and the flesh is every- 
 where present. And because the earthly mind, 
 along this whole line, is inclined to lose the sense 
 of this opposition, and because, in the mass of 
 men, it does actually lose it, the strong distine- 
 tion becomes a necessity (‘*It is the Spirit that 
 quickeneth; the flesh profiteth nothing ’’). 
 
 The Old Testament distinguishes between God 
 and the world in opposition to heatnenism. Christ 
 distinguishes between the living revelation and 
 outward theocracy and the letter of Scripture, 
 in opposition to Judaism, The Antiochian criti- 
 cism and the medieval mysticism distinguish 
 between the spiritual personality of Christ and 
 
 ? 
 
 its several relations and manifestations, against 
 the traditional exegesis. The Reformation dis- 
 tinguishes between the spirit of the true church. 
 and its external form; and between the substance 
 and the form of the sacrament. 
 
 But these distinctions look to the restoration 
 of the true union. Christ exhibits the true union 
 of God and the world both in His person and in 
 His consciousness (the incarnation of God): 
 Christian theology works out. the known syn- 
 thesis between revelation and Scripture (the 
 word of God in its organic life); sacred criticism 
 a.ms at a view of the gospel history whose heart 
 and pulse is the personal Christ (religious his- 
 tory is not documentary); evangelical dogmatics 
 seizes the kernel of the true church in the visi- 
 ble church (ideal tradition is not external tra- 
 
 ' dition), and in place of the mediveval identifica- 
 
 tion of grace and the external sacramental per- 
 formance it puts, in the Lutheran view which is 
 more fervent for the union, the organic synthesis, 
 and in the Reformed [Calvinistic] view which is 
 more careful of the distinction, the symbolical 
 synthesis (inseparableness of word and sacra- 
 ment). 
 
 Hence it follows that the dangers of the Lu- 
 theran view lie in the direction of confusion, and 
 the dangers of the Reformed view in the diree- 
 tion of separation; and that therefore the two 
 views themselves can have their safest operation 
 only in living synthesis. And the true union, 
 the third and highest step, consists in the recog- 
 nition of the Spirit as in relation to the flesh, (1) 
 the sole power, (2) a transforming, renewing 
 power, (3) a glorifying power, taking on itself 
 the flesh as its transparent crystal-like organ. 
 Hence, also, Christ here points on to exalta- 
 tion. 
 
 18. Jesus. the heart-searcher in reference, above 
 all, to the faint germs of faith and unbelief. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Doctrinat and Ethical reflections. 
 
 The flight of Jesus over the sea, and His dis- 
 course in the synagogue at Capernaum, a contin- 
 uation of His victory over the tempter in the 
 wilderness, Matt. iv.—The decisive and divisive 
 discourse of the Lord concerning salvation in 
 personal life-union with Himself—Those who 
 seek salvation in impersonal Christian things 
 with an impersonal conduct, cannot find salva- 
 tion in the person of the Lord with personal 
 faith.—The hoping of the mere mind in Christ is 
 vain: I. Vain both in its naked form of earthly- 
 mindedness aud selfishness and in its sanctimo- 
 nious dress of chiliastie enthusiasm. 2. Vain 
 both in its standing and lingering (on the eastern 
 side of the sea), aud in its haste and running (to 
 the western shore). 8. Vain whether in its 
 effort to magnify Christianity in secular style (to 
 make Christ king of bread), or in its effort to 
 belittle it according to a worldly standard (to 
 deny its heavenly descent and its heavenly nucle- 
 us, the atonement). 4. Vain inits desire to alter 
 Onristianity, instead of itself becoming altered 
 by it. Conclusion: Vain, ἡ. ¢., ruinous.—The 
 true servants and workmen of God, and the true 
 work of God.—The demand of the sensuous and 
 legalistic way of thinking, that Christ should in 
 
CHAP. VI. 1-65. 
 
 231 
 
 an Old Testament manner go beyond the Old 
 Testament: Christ should surpass Moses: 1. In 
 miracles of outward benefit (** What dost thou 
 work?”). 2. In requirements of eternal Jaw 
 (‘* What shall we do?’’). 3. In terror of external 
 judgment (as king of the Jews ruling over the 
 heathen). — Verily, verily, not Moses, but the 
 Father in heaven, gives the bread of God.— 
 Christ 7s the bread of God in Ilis personal di- 
 vine life, vers. 32-40: (1) The typical and the 
 true bread of God, vers. 52, 83. (2) The false 
 and the true appetite for this bread, vers. 34-83. 
 (3) The liberating and quickening operation of 
 this bread, vers. 39, 40.—Christ gives the bread 
 of life in His giving up of His flesh in His aton- 
 ing death, vers. 41-51: (1) He gives it not to the 
 murmurers, but to them that are drawn and 
 taught of the Father, vers. 41-47. (2) He gives 
 with it the full partaking of eternal life, vers. 
 
 48-50. (5) He gives it in giving Himself, ver. 
 51. (4) He gives it in giving His flesh for the 
 
 life of the world, ver. 51.—Christ institutes the 
 meal of life in making His flesh and blood a feast 
 of thank-offering to the world, vers. 52-59: (1) 
 The offeuce at the words concerning the flesh of 
 Christ, ver. 52. (2) The heightening of the of- 
 fence by the-fourfold assertion concerning the 
 flesh and blood of Christ, vers. 55-55. (9) The 
 ground of this assertion: the life of Christ in the 
 Father, ver. 57. (4) The conclusion of this as- 
 sertion, vers. 58, 59.—Christ transfigures the 
 meal of life into a meal of the Spirit, vers. 60-65: 
 (1) By His exaltation, ver.62. (2) By the send- 
 ing of the Spirit, ver. 63. (8) By ILis word, ver. 
 63. (4) By the excision of unbelievers, ver. 64. 
 
 On single sentences: Ver. 25. Το these Jews the 
 second miracle of Jesus (the walking on the 
 sea) remains a close secret, because th y do not 
 recognize the divine sign in the first (the break- 
 ing of bread).—Ver. 26. +‘ Verily, verily, ye seck 
 Me,” ete. They have seen not the miraculous 
 sign in the feeding, but only the feeding in the 
 miraculous sign.—Thus they are a type of all 
 false friends of religion, who seek not the king- 
 dom of heaven in earthly advantages, but only 
 earthly advantages in the kingdom of heaven.— 
 Ver. 27. Christ, who has not where to lay ITis 
 head, intrusted by God with the official seal 
 which makes Him steward for the whole world. 
 —Vers. 28, 29. The legalistic Christian thinks he 
 can do works which earn for him the blessing of 
 God; whereas the gospel requires a work in 
 which God is the agent: faith.—Faith is a work 
 of man from God, with God, for God; and for 
 this very reason as much the work of God as it is 
 the highest, freest work of man. The miraculous 
 feeding the seal and sealing of the divine stew- 
 ard.—Ver. 30. Ingratitude towards the Lord: 
 how it always forgets the past sign from God, 
 and demands a new one.—Ver. 31. How an 
 earthly mind can pervert even the Scripture.— 
 The true bread from heaven can be given to us 
 not by man, but by God alone (the Father of our 
 Lord Jesas Christ).—Ver. 33. Marks of the breast 
 of God: 1, It comes down from heaven. 2. It 
 gives life to the world.—Ver. 34. ‘* Lord, ever- 
 more give us,’ efe.: the vain prayer, to the very 
 face of the Lord: 1. Because it recognizes not. 
 the Giver in the bread. 2. Because it recog- 
 
 55. The answer of Jesus aims to disclose their 
 spirit (1) by insisting on the figure, the repre- 
 sentation of the bread in His person; (2) by en- 
 larging the figure: bread for hunger and thirst; 
 (3) by explaining the figure: Come to me, be- 
 lieve on me.—Christianity the truth and the true 
 sanctification of eating: 1. Making faith an eat- 
 ing. 2. Making eating faith.—Ver. 36. The 
 incapacity of the earthly-minded man to see 
 into the mystery of the divine life. One can see 
 Jesus, the church, her reformers, her great 
 spirits, with the eye, without seeing the spirit, 
 or the glory of the personal life.—They will see 
 and believe things, but they have not seen nor 
 believed His person.—Ver. 87. Itneeds a stirring 
 of the personal life of love descending from God, 
 to see the glory of the personal life in Christ.— 
 Christ draws all divinely chosen and kindred 
 ones into His kingdom, since (1) all that the 
 Father gives Him, come to Him, and (2) nons 
 who come to Him, does He cast out.—Ver. 38. 
 ITim that cometh, etc. Hecasts out none, because 
 ITe judges men not by the perfection of their life, 
 but by the dispositions, affinities, and beginnings 
 of it.—As the Spirit attaches Himself everywhere 
 to the work of the Son (chap. xiv. 26; xvi. 13), 
 so the Son everywhere to the work of the Father, 
 —Christ aspires not, according to His own will, 
 to an ideal position of life for Himself, but en- 
 ters, according to the will of His Father, into the 
 historical duty of life. His will is of heavenly 
 purity, and yet His life is a continual sacrifice 
 of His will.—Vers. 38-40. The gracious will of 
 the Father: 1. In regard tothe Redeemer. 2. 
 In regard to those to be redeemed and those re- 
 deemed. 38. Inregard to the way of redemption. 
 —The purpose of the Father in Christ: 1. What 
 it forbids (ver. 89: ‘‘lose nothing”). 2. What 
 it enjcins (ver. 40).—Thus He is in both views 
 the bread of life: 1. Redeeming from death. 
 2. Imparting eternal life.—The unfolding of per- 
 sonal life in redemption: 1. In the first phase of 
 redemption (in ver. 99) personality is but feeb y 
 developed; the needy life is spoken of (in the 
 neuter), which is in danger of being lost; in the 
 next phase (in ver. 40), we have no longer the 
 mere rescue from destruction, but the conferring 
 of the highest life; and here personality comes 
 clearly to view. 2. In the first case redemption 
 lias to do with lost men in the mass: in the se- 
 cowl, with individuals. 8. There the redeemed 
 one is Gomparatively passive; bere he is an ac- 
 tive person, turned to the Redeemer, finding life 
 in the beholding of His life. 4. There redemp- 
 tion bears chiefly the impress of divine predesti- 
 nation; here it takes that of human freedom.— 
 The gracious operations of Christ go on to glori- 
 ous completion in the last day.—he greatness 
 of the promise of a new, infinite fulness and 
 freshness of life at the end of the world.—How 
 often the Lord points forward to the completion 
 of His work at the last day.—Ver. 41. ‘The 
 Jews then murmured:”’ The characteristics of the 
 illiberal partisan spirit: 1. They murmured. 2. 
 They murmured to one another. 38. They mur- 
 mured against the Lord and His word.—Ver. 42. 
 The old and ever new offence at the words of 
 Christ respecting His heavenly origin: 1. Be- 
 cause He is from Nazareth, He cannot be from 
 
 n.zes uot the bread of life in the Giver.—Ver. | heaven. 2. Because He is the Son of Man, He 
 
THE GOSPEL ACCORDING TO JOHN. 
 
 cannot be the Son of God.—The sinful world’s 
 condemnation of itself in its sundering of the di- 
 vine and human natures in Christ.—T'he decep- 
 tions of vulgar conceit in matters of the Spirit. 
 1. The people think they know Him, because 
 they know His parents. 2. They think they know 
 His origin, because they know His foster-father. 
 8. They think they know His mother, because 
 they know her poverty and lowliness. Comp. 
 chap. vii. 27; Matt. xiii. 55.—Vers. 43, 44. 
 «*Murmur not among yourselves:” the drawing 
 of partisan spirit a drawing of the earth, against 
 the drawing of the Father from heaven.—The 
 drawing of the Father to the Son.—Ver. 45. As 
 one must first be a believer, to become a true 
 disciple of God, so must one, in another view, be 
 first taught of God, in order to become a believer. 
 —Ver. 46. The revealing of God, as it was the 
 peculiar property of Christ, is above every ex- 
 perience of God in sinful men. Comp. chap. 1. 
 18.—We begin the new life by hearing an ob- 
 scure word (see Gen. xii. 1); He has seen from 
 eternity the face of the Father.—Ver. 47. ‘* He 
 that believeth on me, hath,”’ ee. 
 
 Ver. 48. Christ the bread of life: (1) The 
 bread as life. (2) The life as bread: (a) the 
 true manna; therefore (>) the bread of God, 
 bread of heaven, bread of life. —The true bread 
 to be known especially by the fact that it gives 
 itself.—It is the nature of a loving personality, 
 to give itself.—He gives Himself, as the Father 
 has given Ilim.—He gives His only life to death, 
 to awaken the world out of death to life. While 
 He was dead, the life of the world hung on the 
 single seed and glowing spark of His life, which 
 broke forth for the resurrection and re-animation 
 of the world.—Ver. 52. They wonder that they 
 should eat His flesh; then [le speaks of eating 
 Iiis flesh and blood.—Christ the true pa-schal 
 lamb (1 Cor. v. 7). 
 
 Vers. 53-56. The four great asseverations of the 
 Lord concerning the eating of His flesh and the 
 drinking of His blood. See above.—The appro- 
 priation of the historical personality of Christ in 
 its vital, heavenly operation by means of Christ’s 
 historical ordinance.—How Christ still gives 
 Himself even now in Ilis flesh and blood, in His 
 full human form and Ilis entire heavenly nature, 
 to be eaten by men.—llow the eating of the flesh 
 and blood of Christ is effected: 1. Through His 
 word, particularly His history. 2. Through His 
 sacraments, particularly the sacrament of His 
 body and blood.—In ourselves also Christianity 
 must in a holy sense, become flesh and blood.— 
 Iiow Christ does away the opposition between the 
 spiritual and the bodily in His kingdom: 1. Cor- 
 porealizing the spiritual (word in sacrament, 
 gospelin church). 2. Spiritualizing the bodily 
 (members into instruments of righteousness, the 
 world into His Father’s house).—Ver. 57. As 
 Christ lives by the Father, we should live by 
 Him.—He who lives in Christ, stands at the focus 
 of eternal rejuvenation.—Ver, 58. All who have 
 lived only under the law and in symbols, have 
 eaten manna and are dead. Most have died 
 under heayy judgments, Heb. iii. 17. Comp. the 
 history of the medizeval church (Corpus Christi, 
 festivals, battle-fields, the plague).—Ver. 59. 
 The wonderful sermon of Christ on the bread of 
 life delivered in the synagogue of the Jews at 
 
 Capernaum.—Ver. 60. The grandest living word 
 of Christ, a hard saying to the Jewish mind. 
 —Ver. 61. Offence at the word of salvation.— 
 Ver. 62. How that which is dark and enigmatical 
 in the humiliation of Christ is cleared up by His 
 exaltation.—Ver. 63. ‘It is the Spirit,” efe.— 
 Ver. 64. The words of Christ as spirit and life, 
 and as a type of His whole administration. The 
 spirit and life hidden from unbelievers, even 
 when they gush with spirituality and vitality.— 
 Christ knows the beginnings of unbelief as well 
 as of faith. 
 
 Starke. Ver. 26. Heprnerr: Self-interest 
 may lurk under the holiest works.—Zsisius: O 
 how subtle a poison is selfishness!—Ver. 29, 
 QuesneL: The great work of God in us is the 
 work of a living faith which works by love.— 
 Ver. 52. Masus: Christ the most precious gift 
 of God, in which and with which are given to us 
 all things. Rom, viii. 82.—Ver. 33. QUESNEL: 
 O Bread of God, thou art life indeed, true life, 
 eternal life, life of body and of soul, life not of 
 one people only, but of all nations!—Ver. 35. 
 Canstetn : Not only in His person is Christ the 
 life, but from Him life goes forth to all men; 
 natural life, since He is the Word of the Father, 
 Gen. 1. 3; Acts xvii. 28; the life of righteousness 
 in His believing ones before the judgment seat of 
 God, Rom. viii. 10; spiritual life in regeneration, 
 1 Peter i. 23; and eternal life, inasmuch as all 
 the glory of believers not only comes from Him, 
 but also consists in their partaking of Him and 
 in His being all in all to them.—OstanpgerR: No 
 temporal possessions and bodily pleasure can 
 truly satisfy and quicken the heart; nothing but 
 Christ.—Ver. 37. Qursnet: Pastors after the 
 example of the chief Shepherd, should receive 
 all whom God sends to them, and Jabor for their 
 salvation.—So surely as Christ did not suffer 
 in vain, so surely shall no penitent be cast 
 out.—Jesus not only does not cast out a penitent 
 sinner, but will also lead him into His inmost 
 sanctuary.—Ver. 39. Rom. viii. 81. What be- 
 longs to Christ, though esteemed lost in the eye 
 of the world, is not therefore lost in truth; in 
 the resurrection of the dead all shall come 
 together again in universal joy.—Ver. 41. Here 
 we find the counterpart of the murmuring of the 
 Israelites in the wilderness, where they were fed 
 with manna. Here the Jews murmur against 
 the true manna.—lIEpinGcer: Reason stumbles 
 at divine teaching, 1 Cor. i. 18, 28, 24.—Ver. 42. 
 Jesus, subjected to great contempt. If thou, 
 dear Christian, art now thought meanly of, thou 
 art like the Saviour, and thou shalt be honored 
 for it forever.—Ver. 44. The drawing of God is 
 not adrawing by force, yet it isa drawing with 
 power. AuGustINE: “/amum osteftlis ovi et trahis 
 illum. Nuces puero demonstrantur, et trahitur, ele. 
 Trahit sua quemque voluptas. Quomodo non tra- 
 heret revelatus Christus a patre. Ergo tractio ula 
 non fit violenter sed mediate.’ Phil. 11. 13.—Ver. 
 45, Zeistus: Every one who comes to Christ by 
 faith is taught of God.—Hearing, learning of the 
 Father, and coming, are intimately joined to- 
 gether.—The Holy Ghost teaches in experience 
 as in His own school.—Ver. 47. The spiritual 
 life of faith is a beginning of the eternal life 
 which consists in vision.—Ver. 48. If thou art 
 full of the most costly dainties, and hast not eaten 
 
CHAP. VI. 1-65. 
 
 235 
 
 of the breal of life, thou wilt soon be hungry 
 enough, and must be hungry forever.—Ver. 49. 
 Ver. 31 has ‘‘our Father;” here the our is 
 changed with design into ‘*vour.”’—He means by 
 it not all the fathers; for the believing received 
 a spiritual food (1 Cor. x. 3); but the unbelieving 
 whuse footsteps they were following, Matt. xxiii. 
 32: 1 Cor. x. 5.—If we do not rightly use the 
 riches of God’s goodness, we incur the heavier 
 julgment.—Ver. 57. Lames: The power which 
 gives heavenly fool to the inward man, must be 
 applied to walking in the way of the Lord, and 
 earnestly carrying forward [115 work —GossNerR: 
 The weightiest and highest truths, which most 
 quicken and comfort the faithful, confound the 
 ungodly. 
 
 Braune: The sacrament, which did not exist 
 till after the institution, ig not intended here; 
 but, as in the conversation with Nicodemus we 
 have the idea of baptism, so here we have the «dea 
 of the Lord’s Supper.—Before His resurrection 
 His Spirit was hidden under the flesh; but since 
 the resurrection the Spirit so pervades and ad- 
 vances the flesh that it now can make goo:l every- 
 thing He here says of it. So may it be said of 
 our eye: What is hidden in the little bit of flesh ? 
 (Then follows a contrast between the living eye 
 and the dead.)—Lrsco: 1. Jesus enjoins laboring 
 for the imperishable meat, Vers. 25 31. (a) He 
 rebukes the earthly mind, vers. 25, 26; (b) He 
 exhorts to labor for the imperishable food, ver. 
 27; (c) He points out that the labor is faith, vers. 
 98, 24, 2. Jesus Himself is the true bread of 
 lite (vers 30, 81), vers. 32-40, e¢c.—Genriacu: 
 All earthly food only nourishes here below the 
 perishable life, and perishes with it; but as the 
 mun whom it is given to nourish, does not perish, 
 it points to and proluces hunger for an imper- 
 ishable food for his immortal spirit.—The manna 
 was primarily only an earthly food, etc.; though 
 it was certainly an emblem of the nourishing, 
 fostering faithfulness of God, a pledge of grace, 
 a sacrament in a certain sense, 1 Cor. x. ὃ. How- 
 ever since it primarily nourished only the body, 
 while in virtue of the nature of this nourishing 
 it gave food to the spirit, e/e., Christ could con- 
 trast it with the true bread of heaven.—On ver. 
 37 (Luruer): This is spoken after the manner 
 of the Scriptures, which, where they deny, doin 
 the very strongest manner assert; when Christ 
 says: ‘‘I will in nowise cast out,” it is as if He 
 said: L will receive with joy; and this depicts 
 as well His willing and hearty obedience to the 
 Father, us lis most precious love.—The word 
 flesh in the New Testament is never equivalent to 
 the word body. The former signifies primarily 
 the mass, the substance, of which the earthly 
 body distinctively consists; the latter, the skil- 
 fully constructed whole.—This discourse also ex- 
 plains the double form of the Holy Supper, and 
 shows how those who withhold the cup from the 
 laity, deprive them of their free personal com- 
 munion with Christ (the spiritual priesthood, 1 
 Pet. li. 5, 9; Rev. i. 6), and so far as in them 
 lies, reduce the laity to a general mass of Chris- 
 
 tian people governed by a few full members of 
 the Lord. 
 
 Heusner: False love to Jesus may be (1) 
 sensuous, sentimental; (2) selfish; (9) hypo- 
 critical; (4) ostentatious, ambitious.—The earth- 
 ly mind and love to Jesus are absolutely incom- 
 patible.—Contrast between Moses and Christ.— 
 Moses could not communicate inward spiritual 
 life —Ver. 36. O, to think of the theologians wuo 
 have been occupied for years with the New Tes- 
 tument, yet have no love to Jesus,—what ossified 
 hack souls * they must be!—The nearer Clivist 
 comes to the heart, the more life, love, light — 
 Ver. 57. The gospel of Christ is a message of 
 salvation to all.—Ver. 43. Unbelief has infectious 
 power.—Ver. 45. A more particular explanation 
 of the drawing. Being taught of God. The 
 phrase eating and drinking frequent among the 
 Jews for spiritual enjoyment (see Lightfoot, e/c.) 
 —Busser, Ver. 80: They degrade the ‘believe 
 on him,” to a ‘believe thee.”—Vers. 38-40. 
 Chemnitz calls attention to the terms in this dis- 
 course, seeing (ver. 36), beholding [the “seeing” of 
 ver. 40], believing, and eating and drinking,—as 
 denoting so many steps of faith: 1. Historical 
 knowledge (notitia). 2. Hearty assent (assensus) 
 3. Trasting (fiducia). 4. Personal appropria- 
 tion (applicatio). ScuLEIERMACHER: They were 
 quite mistaken in looking upon the manna mira- 
 cle of Moses as one which had been to their 
 fathers a ground of faith in the mission of Moses. 
 The first thing with which the Lord consoles 
 Himself, (over their unbelicf), is His great, in- 
 domitable long-suffering.—The Lord's invitation 
 to vital union with Him. 
 
 [Christ the.source of spiritual and eternal life. 
 1. Natural life in the plant, the animal, and in 
 man; its character, pleasures, miseries, vanity 
 and death; 2. Spiritual life, its origin, character, 
 develop.nent, and finalconsummation in the resur- 
 rection to glory everlasting. AUGUSTINE (7’raef. 
 in Joh. xxvi. 18. Tom. iii. 499): O sacramentum 
 pietatis, o signum unitatis, o vineulum caritasts 1 
 Qui vult vivere, habet ubi vival, habet unde vivat. 
 Accedat, credat, incorporelur ut vivificetur.—Ibid. 
 (iil. 501): Loe est ergo manducure wlam escam, 
 et ilium bibere pocum, in Christo manere, et illum 
 manentem in se habere. (Ver. 57 )—Burxirr 
 (Vers. 51-59), Carnal persons put a carnal 
 sense upon Christ’s spiritual words, and so occa- 
 sion their own stumbling.—Learn, 1. That the 
 Lord Jesus Christ is the true spiritual food for all 
 believers; 2. That those and those only who feed 
 upon Him by faith, shall obiain a life of grace and 
 glory from Him.—Jdid. If the passage be under- 
 stood of the sacramental eating and drinking 
 
 which Burkitt rejects), then woe-+to the Church 
 of Rome for denying the cup to the laity.—As meat 
 is turned into the eater’s substance, so believers 
 and Christ become one; and by feeding or Him, 
 ἢ. 6.. by believing on Him, there follows a mutual 
 inhabiation; Christ dwells in them, and they in 
 Him.—P. 8.] 
 
 * | Verknicherte Handwerksseclen.] 
 
234 THE GOSPEL ACCORDING TO JOHN. 
 
 ΠῚ 
 
 APOSTACY OF MANY DISCIPLES. INCIPIENT TREASON IN THE CIRCLE OF THE TWELVE. CONFESSION 
 OF PETER. 
 
 Cuaprer VI. 66-71. 
 
 66 From that time [upon this]' many of His disciples went back, and walked no 
 
 67 more with him. Then [Therefore] said Jesus unto the twelve, Will ye also [do ye 
 
 68 also wish to] go away? Then [omit Then]? Simon Peter answered him, Lord, to 
 
 69 whom shall we go [go away, ἀπελευσόμεδα] Ὁ, thou hast the Lomit the] words of eter- 
 nal life. And we believe and are sure [we have believed and have known] that 
 
 70 thou art that Christ [the Christ],? the Son of the living God [the Holy One of 
 God].4 Jesus answered them, Have not I chosen you twelve, [Did I not choose 
 
 71 you the twelve?] and one of you is a devil? [!] He spake of Judas Iscariot the 
 son of Simon [Judas, the son of Simon Iscariot]: for he it was [it was he] that 
 should [was abous to] betray him, being® one of the twelve. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 66.—["E κ τούτου is cansal, and expresses, according to Lange and Meyer, the reason, not the time. Alford and 
 
 Godet combine the te mpors 1] andcausal meaning. Alford translates: Upon this. Noyes and Conant: From this time.—P. §.] 
 2 Ver. 65.—|'The οὖν of the text. rec. is omitted by the best authorities.—P. 5 
 
 8 Ver. 69.—|'The text. rec. inserts trom Matt. xvi. 16 ὁ ὃ «Χριστός, which is w anting in the oldest sources, and is omitted 
 by critical editors.—The original text is simply, ὅτι σὺ εἶ 6 ἅγιος τοῦ θεοῦ, that thou urt the Holy one of God. his, how- 
 ever, is equivalent to Christ or the promised JMJessiah—P. 8.] 
 
 4 Ver. 6).—Codd. B_C.* Ὁ. L., etv., Griesbach, ope oe and Tischendorf, read ὃ ἅγιος τοῦ θεοῦ. The Recepta con- 
 forms. to Matt. xvi. 16. [Cod. Sin. BURDOEES the ὁ ay.t.@., which also appears to have been a characteristic phrase with 
 Peter; comp. Acts ii. 27, 31; iii. 14; 27, 3:) —E. D. Y.] 
 
 5 Ver. 7L.—The reading Neenanired: is here supported by B.C. G. L. (Lachmann, Tischendorf), against Ἰσκαριώτην. 
 Also at c. xiii. 26, by decisive anthorities. On the other hand at c xiv. 22, after the treasonable decision, Judas himseli is 
 distinguished us Ισκαριώτης. ‘Chis evinces a historical delicacy, which Meyer misses when he proposes to γὲ ud ᾿Ισκαριώτης 
 in all the places on the strength of ὁ. xiv. 22. [Stier and Theile adopt ᾿Ισκαριώτην in this place and in xiii. 26; while the 
 Cod. Sin. has in the latter case Ἰσκαριώτου, belon: ving to Σίμωνος, and in our passage ἀπὸ καρνώτον, also referring to Σ.- 
 ἘΠῚ. Ὑ.] 
 
 6 Ver. 71.—[The ὧν of the text. rec. after εἷς is wanting in the best authorities and probably inserted from Mark 
 xiv. 43.—P.S8.] 
 
 a general knowledge of the gospel history.— 
 EXEGETICAL AND CRITICAL. P.S.] 
 Ως : J ἽΝ, Ver. 68. To whom shall we go.—So also 
 Ver. 66. Upon this many of his disci-| Luther's version. More accurately: To whom 
 ples.—’Ex τούτου. (1) From this moment (Licke, | 5y.)] we eo over, go away from Thee? Meyer: 
 » Wotte 5) bey ae ΤΡ ARWRAD! ate (oe , 8 ; 3 
 De Wette). (2) Meyer, more correctly, accord ἀπελευσόμεί)α, future, ever go away. [Denying 
 ing toc. xix. 12: On account of this discourse, | the future possibility.—P. 5.1 No second Mes- 
 ‘which disappointed their carnal Messianic | gia) will appear. fAugustin: Da nobis allerum 
 hopes.” And in addition had become the strongest Te}. Prelude to the confession of Peter in Matt. 
 positive ae: dee! ἴδιαι ... | Xvi. 16. [Peter quickiy, resolutely and emphat- 
 Went back; εἰς τὰ bxiow.—Comp. ὁ. xviii. ically speaks and acts here as elsewhere in the 
 Bs aa 14. : name of the Twelve. He is the mouth-piece of 
 Ver, 67. Will ye also, efe—So Luther, | tye apostolic college. This gives hima certain 
 Baumgarten-Crusins [and the English version ], |" primacy and priority down to the day of Pente- 
 not accurately. Rather, «But ye will not go| cost and the calling of Paul. who was the inde- 
 away, willye?”* Expr essing confidence mingled | pendent head of Gentile Christianity by Christ's 
 With suspicion in reference to the traitor. Giving own appointment. The Romish Church turns 
 occasion for a voluntary decision. [The Lord the temporary and personal primacy of Peter 
 asked the question in order to test their faithful-| int ἃ permanent and official supremacy of the 
 ness, to elicit their confession, and to attach them Bishop of Rome. This, and the identifying of the 
 more closely to Himself, but not, as Alford SUg- | church of Rome with the Kingdom of Christ, is 
 gests, for [lis own comfort and encouragement; | the πρῶτον ψεῦδος, the fundamental error and the 
 for as Ile knew the future treason of Judas (vers. | tandamental sin of the papacy.—P. 8 
 64, 71), so tle foresaw also the faithfulness of the Words of eternal life. And we.—The 
 eleven. In cas place, John first mentions the objective and subjective grounds of cleaving to 
 Twelve, without a word about their previous | Him, Words which come forth from. possess, 
 ealling,—a clear proof that he took, for granted and lead to, eternal life. See ver. 63.—And 
 é ἕ 4 ‘ 
 Ἔ [Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν. The interrogative μή we: [καὶ ἡμεῖς the answer of faith to the object 
 looks to a negative answer (doch nicht?) comp. vii. 31; xxi.| of faith. Not excluding, of course, the other 
 5; Rom iii. 5, fe. and Winer’s Gr. p. 476. Gudet, disc arding ‘antithesis to the Aasapteee: ” (Mey er: ) 
 
 this rule, wrongl explains: Si vous le voulez, vous pouvez 
 eRe RL : my ns PES" Ver, 69. And we have believed and have 
 
CHAP. VI. 66-71. 
 
 235 
 
 known.—The perfect: πεπιστεύκαμεν καὶ 
 ἐγνώκαμεν, expresses the completed action and 
 permanent result: assured faith and firm know- 
 ledge. Fides preecedit intellectum, ‘faith precedes 
 knowledge.” This Augustinian and Anselmic 
 maxim (which Schleiermacher also adopted; see 
 the motto of his Dogmatics) may be derived from 
 the order of πίστις and γνῶσ:ς in this verse.* But 
 the reverse maxim: Jntellectus preecedit fidem (Abel- 
 ard), is also true, though not in a rationalistic 
 sense, and is supported by the order, John x. 38 
 (that ye may know and believe) and 1 John ν. 19. 
 We must first be made acquainted with Christ be- 
 fore we can believe in Him (‘faith comes by 
 hearing,” Rom. x. 17), but we must believe in 
 Christ in order to attain an experimental and 
 saving knowledga of Him. Faith itself is an in- 
 tellectual as well as a moral and spiritual act.— 
 53.) 
 
 The Holy Oaeof God [see Textuat Norss. ] 
 The One consecrated by and for God. Comp. x. 
 85: Mark i. 24; Luke iv. 34; Acts iv. 27; Rev. 
 iii. 7. [The coincidence of the original text with 
 the testimony of the demoniacs (Mark i. 20), who 
 with ghosilike intuition perceived the higher 
 character of Jesus, is remarkable —P. S ] More 
 indefinite designition of the Messiah. The full, 
 matured confession, born of the Spirit, we find 
 first in Matt. xvi.;—a fact mistaken by Weisse, 
 when he makes this passage a variation of that 
 in the Synoptical account.f Peter's answering 
 here in this complete way for all the twelve could 
 not be entirely of the Spirit, [as the later confes- 
 sion Matt. xvi. was]. [Ὁ unconsciously served to 
 sustain Judas in his false and cold self-command, 
 and to cover the aversion which was in him at 
 the very time; and thus it gave occasion for the 
 severe words of Jesus. 
 
 Ver. 70. Did I not choose you the 
 twelve ?—A more definite exposition of the 
 words of ver. 67. Meyer: “Not the language 
 of reflection, but of sudden pain over the tragic 
 result, in contrast with that joyful confession 
 which Peter was convinced he could give in the 
 name of all.”” It probably refers not to the 
 ‘tragic result,” but to the moral alienation, the 
 germ of apostasy, which from this time forth de- 
 veloped itself in Judas. The distribution of the 
 emphasis is very significant. “I” is first; then 
 ‘“‘you;” then ‘the twelve.” I, as the Holy One 
 of God; have chosen you, to the highest honors. 
 
 And now the fearful contrast: One of you is 
 a devil!{-—Interpretations: An informer (Theo- 
 phylact, [DeWette]); an adversary or betrayer 
 (Kuinél, Liicke, ef a/.); devil, devilish, of a dia- 
 bolical nature (Meyer).4 In New Testament de- 
 signations, however, un ideal meaning is always 
 lodged; the word is not a mere nomen; as Matt. 
 xiii. 39; Rev. xii. 10 prove. And this is the 
 
 ‘* [50 Bengel: Fidem sequitur cognitin, 2 Pet. ἡ. ὃ. Perverst 
 
 sunt qui cognitionem prius postulant.—l\’. δ. 
 Meyer justly remarks against Weis<e that in the nature 
 of the case a confession that filled the hearts of the apostles, 
 must have been repeated on similar occasions.—P. 8. ] 
 
 The interrogation stops with τοὺς δώδεκα, and what 
 follows is an exclamation of holy sadness. So Meyer and 
 Lange. Alford follows the wrong punctuation of the A. V. 
 —P. x. 
 
 {So also Alford, and rightly, for Christ had in view the 
 treason of Judas which was inspired by the Evil One. ‘The 
 strong term corresponds to the profound indignation at the 
 hypocrisy of the traitor who covered himself under the con- 
 fessiv'y. of Peter.—P.8.] δ 
 
 more sure to be the case in this figurative de- 
 signation. In Matt. xvi. 23 the term “Satan” 
 is chosen, because Jesus intends to describe a 
 tempter instigated by the devil; so here also 
 ‘‘devil” denotes an actual traducer instigated 
 by the devil. We must by all means abide by 
 the term. The expression: ‘*sons, or children 
 of the devil,” (ch. viii. 44; 1 Johniii. 10), is not so 
 strong. ‘Tue mention of the number twelve shows 
 that the brothers of the Lord also were hy this 
 time in the circle. [? See below. p. 241.—P. 5 
 
 Ver. 71. He spoke of Judas —That is, He 
 meant him. See the Textual Notes. On Judas 
 Iscariot see the Com. on Matthew, ch. x. [p. 182.] 
 Not to be confounded with the other Judas (son 
 of James), ch. xiv. 22. 
 
 For it was he that was aboui to betray 
 him.—'HyeAdacy is hard to translate. Zraditurus 
 erat.* The betrayal germinated in him from this 
 time forth. Meyer, groundlessly: ‘Not that he 
 was already meditating the betrayal, (see, on the 
 contrary, ch. xiii. 2), but that the betrayal was the 
 divinely appointed result.” Ch. xiii. 2 speaks 
 of the final resolution; this passage of the first 
 swerving of the temper and inclination. One 
 of the twelve —Showing up the monstrous, 
 diabolical character of this incipient infidelity. 
 The silence of Judas is in keeping with his char- 
 acter. It now firmly lodges the seed. On the 
 Lord’s choosing of Judas see Meyer [p. 285, 5th 
 ed. See aiso the Literature quoted below in 
 Doctr. and Hrarcan No. 8.—P.3 | 
 
 [The cari or Jupas is only one of the innu- 
 merable mysteries in God’s moral government, 
 which no system of philosophy can solve at all, 
 and which even Christianity solves but in part, 
 reserving the final answer for a higher expansion 
 of our faculties in another world. It involves 
 the whole problem of the relation of God to the 
 origin of sin, and the relation of His foreknow- 
 ledge and foreordination to the free ageney 
 of man. The question why Christ called and 
 received Judas into the cirele of His chosen 
 twelve, is more dogmatical than exegetical, yet 
 cannot be passed by unnoticed. It admits of three 
 answers, none of which, however, is entirely 
 satisfactory : 
 
 1. Christ elected Judas an apostle, not indeed 
 for the very purpose that he night becume a 
 traitor (which no sensible divine ever asserted, at 
 least not directly) ; but that, through his treason, 
 as an incidental condition or a necessary me ns, 
 the Scriptures might be fulfilled (comp. Joha 
 xlil. 18; xvii. 12), and the redemption of the 
 world be accomplished. So Augustine (elec/iun- 
 decim ad opus probationis, electus unus ad opus ten- 
 tationis), Supralapsarian Calvinists, also Daub 
 who (in his speculative treatise: Judas Iscariot) 
 represents the traitor as an incarnate devil, pre- 
 destinated to exhibit wickedness in its worst 
 form in contrast with the highest manifestation 
 of goodness in Christ. This view, although it 
 contains an element of truth, seems after all to 
 involve our blessed Lord in some kind of respon- 
 sibility for the darkest crime ever committed. 
 
 * ΤΕ is more than the mere future (Alford), and yet not 
 quite as strong as tended ; it represents the future a3 an ac- 
 complished fact, the germ of which was already in existence 
 at the time, and was detected by the penetratiug eye of 
 Christ.—P. 8.] 
 
236 THE GOSPEL ACCORDING TO JOHN. 
 
 2. Jesus foresaw the financial and administra- 
 tive abilities of Judas (comp. xii. 6; xiii. 29), 
 which might have become of great use to the 
 apostolic church, but not his tuievish and trea- 
 cuerous tendencies, which developed themselves 
 afterwards, and He elected him solely for the 
 former. This explanation is rather rationalistic 
 and incompatible with the propuctic foresight of 
 Christ, as well as the express remark of John 
 Hos ἐξ ἀρχῆς, ver. 64, and vers. 70, 71. 
 
 3. Jesus knew the whole origin vl character of 
 Judas fron the beginning, before it wis proper- 
 ly developed, and elected him in the hope that 
 the good qualities and tendencies would, under 
 the influence of His teaching, ultimately acquire 
 the mastery over the bad. So Meyer, Park and 
 many otiers. This implies that Jesus was mis- 
 taken, if uot in His judgment at the time, at least 
 in Lis expectation, and is likewise at war with 
 Ilis per’ect knowledge of the human heart. 
 
 Alford despairs of solving the difficulty. Words- 
 worth and other English commentators pass it by 
 in modest or prudent silence. 
 
 I must ald that the fall of Judas does not ne- 
 cessarily interfere with the doctrine of the per- 
 severance of saints. For by his election is evi- 
 dently meant the external historical call to the 
 apostleship which was confined to the twelve, 
 (ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, ver. 70), not the 
 eternal election of the Father and the drawing 
 of the Iather to the Son, which applies to all 
 true disciples who persevere to the end (Rom. 
 vill, 23ff.; John x. 28, 29; xiii. 18). With this 
 important distinction we may endorse Bengel’s 
 remark: ‘*There is therefore a certain kind of 
 election from which man may fall away (st egitur 
 aliqua electio ex qua aliquis potest excidere),” but we 
 must. add: there is another kind of election which 
 is as certain and unchangeable as God.—P. S. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The turning-point in the life of Jesus which 
 John here brings to view is of the highest im- 
 portance in the history. It accounts for the 
 falling away of the majority of the Galilean fol- 
 lowers of Jesus, and that in a way perfectly 
 agreeable to the Galilean character. which was 
 inclined to boisterous insurrectionary projects. 
 Because Jesus refused Himself to the fanatical 
 proposal of these people to make Him a king, 
 and demanded in stringent terms an inward, 
 submissive faith in His person, instead of an 
 outward hoping for the things of an earthly 
 kingdom, many began to fall back. 
 
 2. Undoubtedly also the first disaffection now 
 formed itself in the mind of Judus; since after 
 the explanation of Jesus, he must have felt that 
 he had been deceived in his glowing expecta- 
 tions. How little the disciples in general no- 
 ticed this, appears from. the protestation of 
 Peter. Yet, besides the all-seeing eye of Christ, 
 the feeling of John seems also to have caught an 
 impression of this alienation. (See Leben Jesu, 
 IL. p. 09.) 
 
 8. On the calling [and character], of Judas, 
 comp. Matthew, p. 183; Meyer in loco [5th ed. p. 
 285]; Liicke IT. p. 182. [Also Schaff’s treatise on 
 the Sin against the Holy Ghost (Halle, 1841), pp. 
 85 ff., the article Judas in Winer and in Smith, 
 
 especially the analysis by Prof. Park of Andover 
 in Huckett’s edition of Smith, Vol. IL. pp. 1495- 
 1503.—P. 5.1 
 
 4. The protestation of Peter forms a beautiful 
 contrast to the sullen sileace of Judas, in whose 
 apostasy three periods are to be marked: 1. The 
 beginning of alienation from this time forth; 2. 
 The thought of betrayal and the dalliance with 
 it after the anointing in Bethany; 8. The full 
 purpose and the execution of it after the pass- 
 over. And yet the beautiful contrast is not 
 perfect, because Peter indiscreetly and without 
 misgiving answered for the whole company, in- 
 cluding Judas himself. Even the grand sen- 
 tence: ‘Thou hast the words of eternal lifé,’”— 
 does not fully reach the deep meaning of Jesus 
 in His discourse, if it refers to it. ‘The word of 
 the disciple falls something short of the selt-pre- 
 sentation of the Master. The confession in 
 Matt. xvi. 16 is an expression of purer and riper 
 faith. Hence Jesus answers here with the stern 
 word: ‘One of you is a devil,” while after that 
 other confession he blesses him. Even in the 
 latter case it is true, that the sharp rebuke, * Get 
 thee behind me, Satan,’’—follows the benediction; 
 for in that case also the divine enthusiasm of 
 faith had not yet matured in Peter into a firm 
 spirit of faith; Peter was not yet free from all 
 sympathy with Judas in chiliastic ambition. 
 
 5. It is not to be supposed that the disciples in 
 general received any definite idea as to whom the 
 Lord meant. Least of all do they seem to have 
 fixed on Judas, who, on the contrary, appears 
 from the account of the anointing at Bethany in 
 Matihew and Mark to have enjoyed high consid- 
 eration among them. That Judas felt himself in 
 some way hit, is very probable; and also that 
 John was led to suspect who the forbidding fel- 
 low disciple was (see Jobn’s account of the 
 anointing). The stern word of Christ must 
 therefore have burdened the minds of the disci- 
 ples as a heavy riddle, giving them continuous 
 warning, even amidst the great successes of Hig 
 subsequent ministry. 
 
 The turn we here mark in the history of Jesus 
 now comes fully to view in His subsequent con- 
 duct as depicted in the next chapter. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The first apostasy frem Christ in its solemn 
 and typical import: 1. Its motives; 2. Its ex- 
 tent; 3. Its consequences.—The majestic calm- 
 ness of the Lord in the apostasy of false Cisci- 
 ples, as revealed in His stern dealing with those 
 who remain.—The deep grief of the Lord visible 
 even through His free and tranquil conduct, 1. 
 His calmness: He begs not, flatters not, makes 
 no terms; He remains sure of Himself and of 
 His word. 2. His grief: He sees a danger to all 
 His disciples; seems even to miss hearing ~-e 
 fair words of Peter; declares with a shudder 
 that one of the chosen twelve is a devil.—The 
 first apostasy, the first sifting of the hosts of 
 Christ’s disciples, 1 Jno. ii. 19.—However great 
 the apostasy may be, it never can be universal.— 
 The stages of apostasy: 1. Retention of the 
 earthly mind in discipleship, Matt. xiii. 5. 2. 
 Development of unbelief, of rupture with Christ. 
 ὃ. The actual apostasy itself.—Apostasy: a total 
 
 pe 
 
CHAP. VI. 66-71. 
 
 237 
 
 view of the mournful thing: 1. Its main features in 
 the gospel history. 2. Its preludes in the Old 
 Testament history. 38. Its development in the 
 history of the Cbristian church. 4. Its final 
 form as depicted in the prophecies of the Bible. 
 The affinity of the apostasy in Galilee with the 
 hostility in Judea.—The apostasy of the Jews a 
 prelude to the traitorous apostasy of Judas.—The 
 malignant silence of Judas a bad sign —False- 
 hood of the diabolical nature. 
 
 “ Nothing more grimly holds thee back 
 Thau falsehood of thy being.” 
 
 —The silence of Judas and the out-speaking 
 of Peter.—Tbe striking contrast in the circie of 
 the twelve: Peter and Judas: 1. Honest loyalty 
 and false adherence. 2. Fresh, clear openness 
 anil dark obduracy. ὃ. Happy confession and 
 unhappy reserve.—Peter, Judas and John.—The 
 declaration of Peter in its light and shade.— 
 ‘*Lord, to whom shall we go?”—We must con- 
 tinue with Jesus our Lord, because (1) no other 
 Christ will come; (2) no one will bring a better 
 word; (3) there remains no other faith; (4) 
 there remains no brighter knowledge.—The so- 
 lemnity and dread with which Jesus answered 
 the declarations of Peter.—The fearful contrast: 
 To be chosen toa higher service than angels, and 
 to prove a cdevil.—The terrible omen, that from 
 among the twelve arose a traitor tothe Lord, and 
 a betrayer of the Lord Himself.—The depravity 
 germinates slowly, but ripensrapidly tojudgment. 
 —The second turn in the life of Jcsus (in Gal- 
 1166), compared with the first (in Judea).— 
 Because Christ presented Himself to His disci- 
 ples as the bread of eternal life, many feared 
 they should starve, and fell away.—They wish 
 only things, things, things (worldly things, spi- 
 ritual things, ecclesiastical things), and so come 
 not to personal life in the beholding and partaking 
 of the glorious personality of Christ.—As a 
 man’s ideal is, so is he: he who wishes only 
 idols and stocks, is like idols and stocks; he who 
 wishes only creatures and things, is himself but 
 creature and thing; and this leads to apostasy. 
 [comp. Ps. cxv. 8.—Tr.]—Hence apostasy is 
 from Christianity to Judaism, from gospel to 
 law.—lt needs courage to trust oneself to Christ, 
 the focus of life, and let the world go; but ἃ be- 
 lieving courage which the Lord gives to him who 
 aiks. 
 
 Starke: QuesneL: A preacher may lose his 
 hearers through no fault of tis owu.—Masus: 
 As Jesus unkindly thrust no one away, so He 
 will forcibly retain none. Let those go who 
 wish not tostay. Ile who forsakes Christ, the 
 Life, follows Satan to death.—Canstern: Christ 
 nee led none, but no one can do without Him.— 
 Ir often fares wich faithful teachers as with 
 Christ (in the history here before us).—There is 
 hardly a company, but the devil finds one or 
 another in it.—Preachers may certainly rebuke 
 the sins of their hearers, yet with care that they 
 call no one by name; for this embitters without 
 edifying.—In unbelievers Satan so nestles, that 
 they themselves are as it were the devil. Eph. ii. 
 2.—Trouble thyself not and doubt not for the 
 truth of the gospel, when one of the most distin- 
 guished ministers becomes a Mameluke and 
 proves faithless to Christ.—OsianpER: Even 
 
 | 
 
 those who are adorned with excellent gifts, may 
 still forfeit the grace of God.—Beware of pre- 
 sumptuous security! False brethren give more 
 pain to the faithful servants of God, than open 
 enemies.—BenGeL: Christ is concerned not for 
 the number, but for the purity of His disciples. — 
 GossNER, on ver. 67: By this He would show 
 that He forces no one, but would have all volun- 
 tary disciples. —HeuBNER: There is a gross 
 apostasy from Jesus; this is rare; but there is 
 also a subtle apostasy, which is the more fre- 
 queat.—The voluntary departure of spurious 
 disciples is no loss, but a gain.—Ver. 67: Jesus 
 pours out His whole heart in this question, His 
 sorrow and His love.—He still puts this question 
 continually to all believers (7. 6. in every solemn 
 test) for the trial of their fidelity.k—Upon the 
 least likelihood that Jesus might doubt their 
 fidelity, Peter breaks out the louder; so the 
 Christian will attach himself the more fervently 
 to Jesus at the faintest trace of apostasy.—AHuve 
 believed and known. A hint that the believing, 
 child like posture of mind must precede the at- 
 tainment of knowledge —Jesus still knows all 
 the fai hful and tbe faithless (**The Lord knoweth 
 them that are His’’).—Christ bore with Judas; 
 the hardest test of His love. Bear cheerfully 
 with men, in whom thou canst not find thyself.— 
 Not to be upright towards the most upright One, 
 betrays a wicked heart. The richest grace of 
 intercourse with the most holy One can turn to 
 perdition with a wicked heart. Judas went out 
 of the school of Jesus far worse than he went in. 
 —Bersser: Unbelief towards {8.5 single article 
 (the eating and drinking of His flesh and blood) 
 brought on a complete renunciation of Christ. 
 [ More accurately: Offence at being required to 
 find all salvation jn His whole self-s.crifiee and 
 self-imparting person itself, led them to sepirate 
 from His person. Offence also at the last utter- 
 ance of Jesus, ver. 65, which runs as a com- 
 panion thought through the whole discourse, 
 must in some way come into the account. As the 
 doctrine of the divine person of Christ and i s im- 
 partation of perfect life through a sacrificial death 
 which made it a sacrificial meal was an offence to 
 them, so was the doctrine of a distinction made 
 by a gracious spiritual drawing of God between 
 the small election of the spiritual Israel and the 
 mass of the theocratic Israclitish church. ]— 
 Judas represents what is b fallen to the Jewish 
 people as a whole. How immeasurably deep 
 must be the grief of love, that what was intended 
 for Israel's salvation became its hardening! He 
 chose Judas. Ile turned upon him the full ear- 
 nestness of His saving love, and [le endured that 
 one of the twelve should do the service of the 
 devilto Him, that the Scripture might be fulfilled, 
 xvii. 12; Ps. cix.—Scue.Ker: Why we are 
 resolved not to goaway from Jesus Christ. We 
 answer, with Peter, to the question of the Lord: 
 1. Whither would we go? 2. The Lori has the 
 words of eternal life. 38. Wehave believed and 
 known that He is Christ, the Son of the living 
 God. 
 
 [Themes for discourses: The sifting power of 
 truth. The sin of backsliding (ver. 66).—Peter 
 the Confessor.—The first and fundamental Chris- 
 tian confession.—Christ, the best of teachers, 
 the truest friend, the only refuge of the sinner. 
 
288 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 —Words of everlasting life.—Christ and Peter. 
 —Christ and Judas.—It is better, with Peter in 
 revard to Judas, to err on the side of charity 
 than severity of judgment.—Christ, the purest 
 
 of the pure, and the holiest of the holy, bore the | 
 
 traitor in His company to the close of His public 
 ministry! What self-denial, what condescending 
 mercy, what a rebuke to our intolerance and pride. 
 —The mercy and severity of Christ in dealing 
 with Judas.—The unknown sufferings of Christ 
 in foreseeing the betrayal of one, and the treason 
 
 of another disciple.—Peter called ‘*Satan” for 
 his human weakness (Matt. xvi. 28), Judas, a 
 ‘‘devil”’ for his lurking treason —Christ’s wis- 
 dom and mercy in withholding the name of Judas, 
 while giving hima clear hint of his danger.—A 
 hypocrite may for a long while deceive all men, 
 
 | but he cannot deceive Christ.—Judas an invol- 
 
 untary instrument for the greatest good —The 
 overruling power and wisdom οἵ God.—Christ, 
 the true prophet of human nature who knows 
 
 and reveals the secrets of the heart.—P. 5.1 
 
 IV. 
 
 APPROACH OF THE FEAST OF TABERNACLES, AND OFFENCH OF EVEN THE BRETHREN OF JESUS AT 
 HIS REFUSAL TO GO TO IT. CHRIST'S TIME AND THE TIME OF THE WORLDLY MIND. CHRIST 
 THE OBJECT OF THE WORLD'S HATRED. 
 
 Gu. VIL. 1-9: 
 
 [And]! After these things? Jesus walked in Galilee: for he would not walk in 
 Jewry® [Judze x], because the Jews sought to kill him. Now the Jews’ feast of taber- 
 nacles was at hand. His brethren [brothers]* therefore said unto him, Depart 
 hence, and go into Judea, that thy disciples also [thine adherents in that country, 
 especially in Jerusalem] may see the [thy] works that thou doest. For there is no 
 man that doeth anything in secret, and he himself [For no one doeth anything in se- 
 cret ani yet himself] seeketh to be known openly. If thou 40 [doest] these things, 
 shew thyself to the world. (For neither did his brethren believe in him.) [For even 
 his brothers did not believe in him.] Then® Jesus said [saith] unto them, My time is 
 not yet come: but your time Is always ready. The world cannot hate you; but me 
 it hateth, because I testify of it, that the works thereof are evil. Go ye up unto 
 this’ [the] feast; I go not up yet unto this feast ; for my time is not yet’ full [fully] 
 come. When he had said these words unto them® he abode sti/ [remained] in 
 Galilee. 
 
 oo bo 
 
 - σὺ Or o> 
 
 £5 CO 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver, 1.—Kaié is omitted by δὲ and Nev. C. 2D. text. rec. Tisch. (ed. VIIi.), inserted by N* (but erased). B.C.* L. X. 
 and other uncial M33. Lachm. ‘Treg. Alf. Westcott & Hort.—P. 8.] 
 
 2 Ver. 1—Lhe μετὰ ταῦτα immediately fo.lows the καί in [δ .7 B. C. D.G. K., etc. [In the text. rec. it follows after 
 ὁ ἼἸησοῦς.---Ρ. &.| 
 
 3 Ver. 1.—[Jewry is antiquated. The E. V. uses it twice in the N. T. (Luke xxiii.-5), in all other passages Judzea.—P. 5,7 
 
 4 Ver, 3.—|On the meaning of ἀδελφοί, see Text. Nores on ΤΙ. 12, p. 114.—P. 8.]. . 
 
 6 Ver. 0.---ἰ Οὖν, therefore, is wanting in ἐξ. 1). and omitted by ischend., but retained with \.° B. ΤΩ. efc., by Lachm. 
 Alf., eéc.—V. S.} ἢ 
 
 6 Ver. 8.—This first ταύτην is wanting in B. D., ete., and is omitted by Lachmann and Tischendorf. 
 
 7 Ver. 8—* Blz., Lachmann: οὕπω, not yet ; supported, too, by the preponderance of Codd. (only D. K. M. [δὲ] and three 
 minuscules have οὐκ); but against the weight of versions, most of which, including Vulgata and Itala, read οὐκ. Of the 
 fathers, Boiphwnius, Cyril, Chrysostom, and mny others, have ove. Porphyry found οὐκ in Jerome, and drew from it the 
 charge of fickleness ag unst Jesus. Just to avoid this offence οὕπω was introduced.” Meyer. [Lange adopts, with Meyer, οὐκ, 
 (not, instead of οὔπω, not yet. So also Cod. Sin., Tischend. ed. VIII.) Alf., Treg., while Lachin. and Westcott and Hort 
 retain ovrw.—P. 8. ] 
 
 8 Ver. 9.—Tischendorf reads αὐτός instead of αὐτοῖς aftersome undecisive Codd. [The Cod. Sin. D. Vulg. (pse) support 
 avtos.—P.8.] 
 
 make Himaking. But He had completely deli- 
 vered Himself from them, and went not with 
 
 ΣΧ EG »" Ν J . τ . Aes 
 EXEGETICAL, AND CRITICAL them to the passover. Nor did He join the next 
 
 “According to Baur this seventh chapter goes 
 to show how the dialectics (criticism ?) into which 
 unbelief enters, is only its own dialectical (criti- 
 cal?) refutation.” Meyer. 
 
 Ver. 1. And after these things Jesus 
 walked.—After the occurrences and discourses 
 in Galilee in ch. vi.; a new general date succeed- 
 ing the μετὰ ταῦτα of ch. vi. 1. The festival car- 
 avan had proposed to take possession of Him and 
 
 train, which went up to the feast of tabernacles. 
 The words ‘*‘ walked in Galilee,” therefore, mean, 
 as their primary antithesis, that He went not up 
 with the caravan to the feast [passover, vi. 4] 
 next following. John mentions only the second 
 antithesis: that He could not walk in Judea, 
 without peril of death. If He had now at once 
 gone about publicly in Judea, and remained there, 
 He would have too seriously embarrassed His 
 
CHAP. VII. 1-9. 
 
 299 
 
 exit. In Judea, the main theatre of His ministry, 
 He no longer had room to work; He still had 
 room in Galilee. And His isolated and sudden 
 appearance and His ministry in Judea hereafter 
 take place only under the protection of secresy, 
 or of Galilean and Perein friends and adherents, 
 as well as individual disciples in Judea. The 
 proximate period of the walking in Galilee is 
 from the feast of Purim to the feast of taberna- 
 cles of the year 782 (A. D. 29), from the month 
 Adar to the month Tisri. (Wiescler: from the 19th 
 March to about the 12th October.) 
 
 In this period of Galilean itinerancy fall the 
 charges ot heresy against Jesus in Galilee and 
 Ilis contests with the hostile Pharisees there, 
 Matt. xii.; most of His parables or sermons on 
 the sea, Matt. xiii. (Matt. xiv. dates the begin- 
 ning); ΠΙΒ interview withthe deputation from 
 Jerusalem, and the great gathering on the moun- 
 tain, which followed, Matt. xv.; the last contest 
 with Pharisean power in Galilee, the retirement 
 of the Lord and [is transfiguration, Matt. xvi. 
 and xvii. 21 (not ch. xv. to xviii., as Meyer gives 
 lt. 
 
 Ver. 2, The feast... was at hand.— 
 The second occasion and demand to go with a 
 festival caravan, which Jesus declined. ._Though 
 He went to Jerusalem, He did so notin the full 
 publicity of the festival pilgrimage, nor in the 
 Capacity of a festival pilgrim. | 
 
 Feast of tabernacles.—N13D11 413, σκην ο- 
 πηγία in Josephus, σκηναί in Philo.* The 
 third of the great festivals of the Jews (Pas.- 
 over, Pentecost or Weeks, Tabernacles); cele- 
 brated in the seventh month or Tisri (in October), 
 for seven days from the 15th, in memory of the 
 dwelling of the Israelites in tabernacles or tents 
 on their journey through the wilderness, and in 
 thanksgiving for the harvest now, with the fruit 
 and grape gathering, entirely finished. Thus: 
 Passover: deliverance from the destroying an- 
 gel and from Egypt, beginning of harvest; Pry- 
 TECOST: completion of grain-harvest, thanks- 
 giving feast of first-fruits, no doubt also in cele- 
 bration of some point of the theocratic history 
 (Maimonides: the giving of the law on Sinai) ; 
 TABERNACLES: feast of the wandering and of 
 vintage. It is to be remembered that the cighth 
 day of this feast (2id Tisri) was kept by the 
 Jews as the feast of the joy of the law. “he 
 feast of tabernacles formed at the same time the 
 counterpart to the great penitential feast of the 
 day of atonement which occurred five days be- 
 fore, as a sort of preparation for the feast. of joy. 
 The feast was distinguished hy its grand offer- 
 ings, as well as its joyful tone; so that it was 
 called by Josephus ‘‘the holiest and greatest of 
 the feasts.” [Antigu. viii. 4,1: ἑορτὴ ἁγιωτάτη 
 καὶ μεγίστη.----Ὁ . 5.1 People lived in tents formed 
 of live branches of trees, on roofs, in streets, on 
 open grounds; they carried boughs of fruit, 
 noble, handsome fruits, especially branches of 
 palms and citrons. in their hands, and had merry 
 banquets. The feast of tabernacles had so joy- 
 
 * [On the σκηνοπηγία or ἑορτὴ τῶν σκηνῶν (from σκηνή and 
 πήγνυμι, lit. « booth-pitching, tent-pitching) comp. Lev. 
 xxiii.; Deut. xvi.; Josephus, Antiqu., iii. 10, 4; iv. 8, 12; viii. 
 4,1; Ewald, Jewish Areheol., p. 481 f; Keil, Arch. I, ὁ 85, 
 a ΓΝ respective articles in Winer, Smith, Kitto, Fairbairn. 
 
 ous an appearance that Plutarch could think it 
 a feast of Bacchus. But it is a mistake to try to 
 trace the Israelitish festivals of events of theo- 
 cratic history to original festivals of nature. As ° 
 Israelitish feasts they must be primarily his- 
 torical. They may have attached themselves, 
 however, to existing popular feasts of Asia, ab- 
 sorbing and Spiritualizing them, as was con- 
 fessedly done by Christian festivals [Christmas, 
 Kaster, efe.] in reference to existing feasts of 
 heathenism (comp. Leven Jesu, 11. p. 941). At- 
 tendance on these festivals in Jerusalem was 
 binding upon th male portion of Lsrael (Deut. 
 xvl. 16). Rvspecting the particular practices of 
 the feast of tabernacles, see below. 
 
 Ver. 8. His brothers therefore said unto 
 him.—<According to Matt. xiii. 55 these were 
 James, Joses, Simon and Judas. A disposition 
 on their part to act as guardians and advisers to 
 Jesus appears again, and prominently in Mark 
 ili. 21. But they as surely mean well with their 
 counsel here, as they meant in that other case to 
 act in faithful solicitude for Him. Euthymius 
 Zigabenus [also Luther], attributed to them a 
 malicious design (to draw Him into the hands of 
 the Jews), because their unbelief is afterwards 
 mentioned. The specch of His brethren refers to 
 the ἔχου that Jesus did not go to the late passover 
 that in general he seemsto wish to avoid Judea, 
 and that, by going about on the mountains and 
 the sea, He makes even His residence in Galilee 
 a half-concealed one. They propose that He 
 should appear publicly in Judea and accredit 
 Himself as the Messiah before His adherents 
 there. Evidently the echo of the spirit of ch. vi. 
 15. They were right in assuming that a Messiah 
 could not complete His legitimation of Himself 
 and His work outside of Judea and Jerusalem; 
 they were wrong and frivolous (1) in beginning 
 to think lightly cf His quiet ministry in Galilee ; 
 (2) in still hoping that by a public appearance in 
 Jerusalem, He might carry the nation with Him, 
 and become a Messiah glorious after an Old Tes- 
 tument sort; (5) in not submitting tiiemselves to 
 His wisdom and His self-determining course of 
 action. And herein chiefly lay their unbelief. 
 
 Vers. ὃ, 4. How important the brothers of 
 Jesus thought it, that He should change His field, 
 appears from the twofold expression: Depart 
 hence and go into Judza, that thy dis- 
 ciples also may see thy works, ec. μετά- 
 βηθι ἐντεῦϑεν, καὶ ὕπαγε. k. τ. Δ. In this view we 
 are to understand by the disciples who were to 
 see His works, all His adherents in the land of 
 Judea; chiefly the influential ones in Jerusalem, 
 but not these alone. In contrast with such an 
 appearance His Galilean work, particularly His 
 quiet itinerancy and His withdrawal to the 
 Phenician borders, to the highlands of the Jor- 
 dan, and across the sea, seems to them an incon- 
 gruous working in secret (ver. 4). Anidit pre- 
 sents to them the contradiction of His proposing 
 to be a public personage with a secret ministry. 
 (On the misinterpretations of ἐν κρυπτῷ, by 
 Baumgarten-Crusius, Briickner, and Luthardt, 
 see Meyer.) Not the least thing which pertains 
 to the authentication of a public character, does 
 such an one perform in secret; much less dees 
 he waste such (great) works (ταῦτα) on an ob- 
 secure region. The εἰ [‘‘if Thou doest these 
 
240 
 
 THE GOSPEL ACCORDING TO JOHN, 
 
 things’’] is not intended to throw doubt on the 
 works; it denotes the logical premise. (Meyer, 
 against Licke, efc.) 
 
 Ver. 5. Then whenJobnremarks: Poreven 
 his brothers did not believe in him, it is 
 entirely gratuitous to make of this, as has been 
 done, a disbelict of Il s Messiahship itself com- 
 mon to all the brothers, and to infer that the 
 brothers of the Lord, James, Judas and Simon, 
 must be distinguished from the apostles of the 
 Lord, James, Judas and Simon, whom He had 
 chosen before the feast of Purim (Matt. x.) See 
 Com. on Malthew on ch. x. and xii. 46 ff, 
 (comp. Mark, at ch. iii, 80; Matt. xiii. 55) ; 
 Leben Jesu, U., p. 189 sqq., and 926; Herzog’s 
 Real-Eneyklop., Art. Jukobus, der Bruder des 
 Tferrn, tis plain from the connection that the 
 unbelief of these brothers of the Lord was a 
 want of conjidence in Him of the same sort, at the 
 worst, as that of Mary in Mark iii. 31, of Peter 
 in Matt. xvi. 22, and of Thomas in Jno. xx. 25; 
 that is, while believing in His Messiahship, they 
 lacked in the perfect yielding of a believing obe- 
 dience, and assumed to pres ribe to Him from 
 their own judgment; but they were not unbe- 
 lieving in the sense in which Caiaphas and the 
 Jewish people were. Tenaciously as the Ebion- 
 istic Clementine tradition, distinguishing between 
 the three apostolic brothers of the Lord and the 
 three apostles, James, the son of Alpheus, Judas, 
 and Simon, endeavors to maintain itself, it will 
 not ultimately withstand, with its half-dogmati- 
 cal, half critical prejudice, the sense of Scripture 
 and the primitive church tradition, [I dissent 
 from this view. Sce my remarks below on yer. 
 9, p. 21. The theory here opposed is certain- 
 ly older and exegetically more natural, than the 
 cousin-theory, which cannot he traced beyond 
 Jerome inthe fourth century,* and which owes its 
 p pularity far more to an ascetic over-estimate 
 of the perpotual virginity of Mary (and Joseph) 
 than to exegetical or critical arguments. It is 
 clearly irr concilable with the whole tenor of 
 this passage, as I shall presently show —P. 8. ] 
 
 Ver. 6. My time is not yet come.—Inter- 
 pretations: 1. The time for M>to go to the ferst 
 (Jansen, ct al.); 2. The time to shuw Myself 
 openly to the world (as they had demanded in 
 ver. 4, Liicke, ef ud.); ὃ. The time of my passion 
 (Chrysostom, ef a/.). The first interpretation is 
 connected with the second, the second with the 
 third. His first public entrance into Jerusalem 
 Was the entrance in the procession with palms ; 
 by that He showed Himself publicly tothe world, 
 and by that also Ife brought on His own death. 
 Hene2: My time for going to the feast to mani- 
 
 ast Myself to the world. His words, therefore, 
 referred primarily to the time of journeying, but 
 in connection with the deeper meaning. The 
 connection lies in the fact that 1105. fixed time 
 (xa'pd:), like ZZis hour (ch. ii. 4), denotes the time 
 
 */The passage of Papias about th: four Marys, published 
 by Grabe and Routh from a Bodleian Ms., (No. 2897), which 
 Mill, Wordsworth, and two writers in Smith's Dictionury 
 (sub, Brothers and James) have uncritically quoted in favor 
 of the cousin-theory, is not from the Papias of the second 
 century, but from a medieval namesake of the bishop of 
 Hierapolis and author of a dictionary. Comp. Lightfoot 
 Com. «πὶ Galatians, 2d ed., 1866, p. 265 t. Lightfoot asserts 
 and proves that the Hieronymian hypothesis is a pure con- 
 sy” unsupported by any previous traditional sanction.— 
 
 avs 
 
 ordained and appointed to Him by God for His pub- 
 lic appearance, in distinction from the hours ar- 
 b.trarily chosen by other men. 
 
 Hence the other words: But your time is 
 always ready ; describing the free, arbitrary 
 disposal of times which sinful men make; with 
 primary reference to their travelling, but with re- 
 spect also to the safety with which they may show 
 themselves to the world, with which they do not 
 yet stand, like Him, in full and pure antagonism, 
 
 ver. 7. An intimation of their want of decided 
 faith. 
 Ver. 7. The world cannot hate you.— 
 
 The world considered as unbelieving, in its an- 
 tagonism to the Lord. It can no more take the 
 internally complete attitude of mortal enmity 
 towards you, then ye have thus far taken this at- 
 titude toward its spirit. All chiliastic kinds of 
 faith, (e.g. in the church of the middle ages) 
 havean element akin to the world and open to 
 its sympathy. But me it hateth.—The entire 
 antagonism brought into play by His testimony 
 against the world. 
 
 Ver. 8. Go ye up unto this feast.—This 
 is, after the ritual manner of the lsraelitish law, 
 as pilgrims in the festival caravan, to participate 
 in the exercises of the feast. 
 
 I go not up (yet) unto this feast.—Inter- 
 pretations w.th reference to ver. 10: [omitting 
 the *: yet.” | 
 
 1. The hostile interpretation of Porphyry, that 
 Jesus proved Himself fickle (Jerome, Contra Pel.) 
 
 2. Bruno Bauer’s modification: The Evange- 
 list entangles himself in contradiction in his nar- 
 rative (see Liicke, p. 103; kindred constructions 
 by F. Chr. Baur, efc., seein Meyer.) 
 
 8. Meyer: ‘‘ Jesus might alter His plan with- 
 out being inconsistent, especially since the motive 
 of this change of purpose is not patent. He 
 also changed His purpose with the Canaanitish 
 woman (Matt. xv. 26 sqq.).” But He no more 
 changed it there, than here. The entrance of a 
 pew motive, must at least have been intimated. 
 
 4. The reading οὔπω [which is omitted by some 
 of the oldest MSS., but inserted by athers and 
 by the early Versions.—P. 8.] er to the same 
 purpose, the emphasizing of the present avaBa'vo, 
 inserting a νῦν in thought (Chrysostom, Liicke, 
 and others). Of the same class is the restricting 
 of the οὐκ by the οὕπω following (De Wet e and 
 others). 
 
 δ. Emphasizing of feast, ἑορτῇ ; Cyril: οὐκ οὕτως 
 ἑορτάζων. He took no part ritually in the festal 
 train or the festal scenes, (Leben Jesu, 11. p. 927; 
 Ebrard and others). In favor of this is the en- 
 suing: ov φανερῶς, ἀλλ᾽ ὡς ἐν κρυπτῷ. 
 
 6. The explanation: Not with the caravan 
 (Bengel, Ewald, Luthardt), is properly only one 
 part of the preceding interpretation. It is em- 
 phatically said, moreover: ‘‘unto ‘his feast ;” 
 Jesus thus already announcing in a manner His 
 intended decisive observance of the next pass- 
 over. A glance at that last feast we see in the 
 words: ‘* Mor my time,’ ὅδ. 
 
 Ver. 9. He remained in Galilee —That 
 is, He let the train pass on, and perhaps His 
 brothers with it. 
 
 | Remarks on THE Brotuers or Jesus.—The 
 family dispute which John relates in this section 
 from personal knowledge, with the simplicity and 
 
CHAP. VII. 1-9. 
 
 241 
 
 . 
 
 frankness of a genuine historian, gives us an 
 insight into the domestic trials of our Saviour. 
 The unbelief of His drothers need not surprise 
 us any more than the unbelief of the Nazarenes 
 generally, according to the sentence: ‘A pro- 
 phet has no honor in his own country” (comp. 
 note on iv. 44). Not unfrequently the near- 
 est relatives throw more obstacies in the way to 
 God’s children than strangers. Christ entered 
 into the condition of fallen humanity with all its 
 daily troubles, temptations and miseries. The un- 
 belief and misconduct of His brothers must have 
 been to Him a deep source of grief and a school 
 of patience and forbearance in order that, being 
 tempted even as we are in all things, He might be- 
 come a merciful High Priest able and willing to 
 sympathize with His followers in passing through 
 similar experiences. (Heb. ii. 17, 18; v. 7, 8). 
 But the full significance of this pissage depends 
 upon the proper view of the brothers of Jesus. 
 And here [ must again dissent from the cousin- 
 theory of Jerome. advocated in a modified form by 
 Dr. Lange, which assumes that these brothers 
 were only distant relatives of Jesus, and that three 
 of them, James, Simon and Jude (7. 6... all but Joses 
 or Joseph). were identical with the three apostles 
 of thatname. Iregurd this passage (w th Meyer, 
 Godet, Alford, Lightfoot) as one of the strongest 
 arguments in favor of the more natural view that 
 the brothers of Jesus were really members of the 
 holy family and under the care of Joseph and 
 Mary iu whose company they constantly appear.* 
 1. It is perfectly plain that John here, as in ii. 
 12 and in harmony withthe Synoptists, also with 
 Acts i. 13, 14, and 1 Cor, ix. 5, distinguishes the 
 brothers of Christ from the apostles. The bro- 
 thers themselves make this distinction in ver. 3, 
 “That thy disciples also,” efe., on which Bengel 
 remarks: Ho ipso ostendunt se non esse discipulos. 
 2. But what is more conclusive, John repre- 
 sents here the brothers as wndbelicvers, and as using 
 irrevereut, presumptuous and ironical language 
 against our Lord. This is absolutely incompatible 
 with the assumption that they were apostles, expe- 
 cially after the sifting process described in ch. vi., 
 
 and the noble confession of Peter in the name of 
 
 all (vi. 67, 68). Lreadily admit that the brothers 
 were not unbelievers in the sense of the hostile 
 Jews vr indifferent pagans, but they certainly were 
 not believers in ἣν Sensein which we must suppose all 
 apostles (with the exception perhaps of Judas Is- 
 cariot) to have been almost from their first ac- 
 quaintance with Jesus, and as John expressly 
 says that they were even as early as the miracle 
 at Cana, ii. 11; comp. ver. 22; xvi. 17; xvii. 8. 
 How, in the name of consistenzy, could he say 
 that the apostles believed in Him (ἐπίστευσαν εἰς 
 αὐτόν), and afterwards, that His brothers, inclu- 
 ding at least three of the apostles, did not believe in 
 him, οὐ δὲ οἱ ἀδελφοὶ αὐτοῦ éxiatevov—mark the 
 imperfect which denotes continued and habitual 
 unbelief, in distinction from a momentary act as 
 expressed by the aorist—(é/orevoav) ? Why did he 
 not avoid such flat contradiction by the qualifying 
 words: some of His brothers, or by using a milder 
 term than unbelief?+ John recognizes indeed dif- 
 
 * (This was my conviction nearly thirty years ago when I 
 first carefully examined this vexed question in my German 
 treatise on James the Brother of the Lord. Berlin, 1842.] 
 
 + (For i acai of the various attempts to weaken the 
 
 ferent degrees of belief (comp. ii. 23; iv. 39; viii. 
 81; xii. 42), and different degrees of unbelief, but 
 he never confounds the sharp lines which, in his 
 system especially, distinguish belief from unbe- 
 lief, light from darkness, truth from falsehood. 
 Moreover the language used by the brothers on 
 this occasion, however mildly we may explain it, is 
 very unbecoming, and strongly contrasts with the 
 profound reverence shown by the apostles to our 
 Lord on every occasion, even where they could 
 not understand or appreciate His conduct (comp. 
 John iv. 27). 
 
 3. Finally our Lord Himself here characterizes 
 His brothers as men of the world whom the 
 world cannot hate (ver. 7); while He says the 
 very reverse of His apostles, xv. 18 f. comp. 
 Matt. x. 5 ff., 22, 40 ff. 
 
 We infer then that all the four brothers of 
 Jesus were distinct from the apostles, and were 
 not converted till after the resurrection. James, 
 
 | it would seem, became a believer in consequence 
 
 of a special manifestation of the risen Lord, 1 
 Cor. xv. 7. They first appear among the disci- 
 ples, Acts i. 14. 
 
 Ax to the other question, whether the brothers 
 of Jesus were older brothers of Jesus from a 
 former, otherwise unknown marriage of Joseph 
 (the old Greck tradition defended by Kpiphanius), 
 or younger children of Maryand Joseph (the view 
 held by Tertullian and Helvidius, and denounced 
 first by Jerome as heretical and profane because 
 of its conflict with the prevalent ascetic belief in 
 the perpetual virginity of Mary), our passage 
 gives no decisive answer. ‘The patronizing tone 
 assumed by the brothers towards Jesus on this 
 occasion seems to favor the former view, but may 
 be found also with younger brothers. Comp. the 
 fuller discussion of this whole question in my 
 notes on Matthew, pp. 256-260, also on Matt. i. 28 
 and John ii. 12. (p. 115 of this vol.)—P. 5.7 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The heavenly precaution with which Jesus 
 guarded His life from a premature end, that He 
 might sacrifice it with full effect at the right 
 hour, forms a contrast with the heedless boldness 
 with which His brothers would push Him upon 
 the stage of the most glaring publicity; and a 
 contrast with the many premature sacrifices 
 which occur in the lives of worldly heroes and 
 even of Christian missionaries and martyrs. ‘Ihe 
 life of the believer must be in spirit offered up to 
 God at all times; but the actual sacrifice of it 
 must be put with all decision under the law of 
 Christian wisdom. No one should prematurely 
 squander his life; every one should, in the holi- 
 est sense, ‘sell it at the highest possible price.” 
 But for His wise reserve, the life of the Lord 
 would perhaps have fallen before the hatred of 
 Judaism in the very first year of His ministry; 
 certainly at the feast of Purim in the spring of 
 
 force of οὐκ ἐπίστενον, see my treatise on Jimes, etc. pp. 51 ff. 
 In John vi. 64, the μαθηταὶ ot οὐ πιστεύουσι are clearly dis- 
 tinguished from the twelve, and they forsook the Lord (66), 
 while the apostles remained (68). In Luke xii. 28, the disci- 
 ples are called “ men of little faith,” but this is very different 
 from unbelief. The γενεὰ ἄπιστος, Matt. xvii. 17, refers toa 
 particular fact and a single act, not to astate of mind or ten- 
 dency. The question, John xvi. 31, ἄρτι πιστεύετε (if it be 
 a question), can in no way contradict the πεπιστεύκατε in ver. 
 
 27 and the ἐπίστευσαν, xvii. 8.] 
 
242 
 
 THE GOSPEL ACCORDING TO JOEN. 
 
 the second year. A ministry of about three 
 years in the midst of Pharisaic Judea could be 
 secured to Jesus only by Hs heavenly wisdom. 
 
 2. The subsequent appearance of Christ at the 
 feast of tabernacles dves uot contradict this 
 caution. It is an act of consummate psycholo- 
 gical mastery. By this oft-repeated sudden ap- 
 pearance, He p'aces Himself as an astounding 
 wonder before His enemies; they themselves are 
 restrained by fear, or at least their servants, and 
 they do not venture to seize Him. They are dis- 
 armed not only by the personal impression of 
 Jesus, but also by fear of the powerful popular 
 following which He had, particularly of the fight- 
 ing Galileans. Not till the continuous stay of 
 Christ among them at the last passover could 
 they carry out a definite plan against Him. 
 
 3. It agrees with the nature of human rest- 
 lessness that the same brothers of the Lord, who 
 with His mother sougbt to rescue Him some time 
 before from the press of Galilean enemies throug’ 
 fear (Mark iii., Matt. xii.), now sought in reck- 
 lessness to press Him upon the theatre of decision. 
 Apart from the fact that such extremes beget and 
 account for each other, the experience which the 
 brothers of Jesus had had of the uselessness of 
 their fear and of the security of Jesus amidst the 
 strongest probabilities of danger, might urge 
 ihem now to the utmost risk in His behalf. 
 
 4. Jesus, in respect to His time and place is 
 subject to the individual direction (ἐντολή) of His 
 Father. Thus His time at every pointis a point 
 of eternity, and His being in every place is a 
 being in heaven. The contrast between the Di- 
 vine discernment of His time and His hour [in 
 the life of Jesus] and the arbitrary caprice of 
 men in the use of times and hours. 
 
 5. The notion of the world which the brothers 
 of Jesus express, differs greatly from the notion 
 expressed by Christ. Judas Lebbeeus recurs to 
 this favorable idea of the world in ch. xiv. 22. The 
 brothers of Jesus vaguely see a world ready to re- 
 ceive Christ with open arms; Christ sees through 
 a world disposed to kill Him. Undoubtedly Christ 
 Himself also distinguishes between the world as 
 the object of the Divine love (ch. iii. 16), and the 
 world in its decided ungodliness and unbelief. 
 
 6. Christ’s word: The world cannot hate you, ex- 
 presses the truth that there is no deeper, more 
 incisive opposition than that between a godly 
 mind and a worldly mind, faith and unbelief. 
 The world’s hatred comes out completely only in 
 opposition tc. that which is divine. 
 
 7. There is an infinite difference between the 
 delicate precision of the Lord’s form of expres- 
 sion and a made-up reservatio mentalis. But for 
 this reason the words of Christ, and especially 
 His expression here: J go not up to this feast, are 
 also exposed to the ready abuse of men. The 
 abuse is not due to ambiguities on His part, but 
 to the want of discrimination on the part of His 
 expounders. Else it would have been easily 
 seen that between a public Messianic progress 
 of Jesus to the ceremonial observance of a feast, 
 and an incidental appearance of the anonymous 
 prophet at the feast, the difference is wide. 
 
 MOMILETICAL AND PRACTICAL, 
 See under the previous head. 
 
 always ready. 
 
 Sree 
 also of His glory.—A token of His prudence, 
 His foresight, His wisdom, in His spirit of seif- 
 sacrifice.—How Jesus by wisdom preserved and 
 spared His official life till the right, decisive 
 moment, though it was forfeited to death from 
 the first.—The most splendid and joyous feast of 
 
 {the Jews no allurement to the Lord. but an ob- 
 
 ject of holy.solicitude and dread.—The want of 
 the obedience of faith in the enthusiastic zeal of 
 faith in the brothers of Jesus.—The contrast be- 
 tween Christ’s knowledge of the world and His 
 brothers’ knowledge of it-—Marks of the world- 
 ly element in the belief of the Messiah.—The 
 word of Jesus to His brothers: vers. 6-8.—The 
 declaration in vers. 6 and 7;—the several words 
 of vers. 6-8.—‘* No guile found in His mouth,” 
 or, Jesus, even in the pure and precise form of 
 His words, hard to understana by the ordinary 
 way of thinking.—The sharp precision of the 
 words of Jesus a reflection of the perfect clear- 
 ness of His mind.—The lesson of the divine 
 peace in the Lord’s quiet tarrying at home while 
 Ilis brothers go to the brilliant feast—We also 
 must be able to stay at home.—With what a dif- 
 ferent eye from that of His brothers did Christ 
 look upon the glories of the world and even of 
 the Jewish people of God (or ‘‘chureh”’), 
 Starke: Hasten not after suffering: it will 
 come soon enough.—CrAMER: Let every one 
 look wellto himself in his office that he may long 
 serve the church of God.—Christians still cele- 
 brate their feast of tabernacles when they beart- 
 ily praise God for His shelter aud defence.— 
 HepiNnGceR: Let no one lord it over the wisdom 
 of Ged.—Canstrin: Follow not the voice which 
 urges thee to seek a great name and become re- 
 nowned in tke world. The sole voice of seif- 
 love often leads a minister to leavea place where he 
 may do much good, and move to another where 
 he can do none.—Kindred are most commonly 
 the ones who obstruct the godly.—Bibl. Wirt.: 
 A true Christian heart desires not to distinguish 
 itself; the more secret, the happier.—God does 
 everything exactly at the right time, but men do 
 much out of season.—One bawk does not pick 
 out another's eyes; he who accommodates him- 
 self to the world, will be loved by it.—The 
 friendship of the world, Jas. iv. 4.—CansTEIn: 
 It bespeaks humility and prudence for a man to 
 wait God’s time, keeping himself quiet till it 
 come; this does not conflict with the joyousness 
 of faith, which afterwards goes joyfully forward 
 when it perceives its time.—Gossner: I guide 
 myself by the hour-glass of my Father; ye can 
 go according to your pleasure; ye may say what 
 ye will, ye will never be arraigned for it; but I 
 must walk cautiously, that 1 may not wantonly 
 encounter my suffering. He who follows his own 
 will, who does everything out of his own head 
 and never consults the divine moment,—his time is 
 But he who loves God, lets all 
 his moments depend on the will and indication of 
 God.—Bratune: Even though they (the brothers) 
 hastened forward to the feast, they after all re- 
 mained behind.—They who are forward with 
 outward worship, do not therefore worship the 
 Lord in spirit andin truth. With the boisterous 
 (Is. v. 19) the Redeemer can have no fellowship. 
 —It is trying indeed to be left alone with one’s 
 
 The quiet walking of Jesus in Galilee a token | Christianity in a good cause, but it is better ἐσ 
 
 _ —*. 
 
CHAP. VII. 10-36. 
 
 243 
 
 be alone than to burden one’s self with precari- 
 ous companions who rather corrupt than im- 
 prove. (RKisger).—Circumspection and prudence 
 best. become the boldest.—Guriracn: Such an 
 appearance as ye demand would draw upon me 
 not splendor and honor, but death and ruin. 
 Huusner: The world is still challenging: 
 
 Show thyself, come out, make thyself known to 
 
 the great rulers, recommend thyself by writings 
 and the like.—Besser: Vheir time did not coin- 
 cide with His time. It is the peculiar glory of 
 believers, that in all their actions, God’s time is 
 also theirs.—The more one sees the extraordi- 
 nary mind develop itself under the common 
 limitations of life, the harder he finds the ac- 
 knowledgment of it. 
 
 THIRD SECTION. 
 
 Ferment in the Contest between the Blements of Light and Darkness. Formation 
 of Parties, as a Prelude to the full Opposition between the Children of 
 Light and the Children of Darkness. 
 
 Cuapter VII. 10—X. 21. 
 
 I. 
 
 FERMENTATION AND PARTY DIVISION AMONG THE PEOPLE IN GENERAL. 
 
 (a) CHRIST, THE TEACHER AND THE ONE SENT FROM GOD, IN OPPOSITION TO THE HUMAN RABBINICAL 
 OFFICE, AND IN AGREEMENT WITH MOSES. HIS FARTHLY DESCENT IN OPPOSITION TO DESCENT 
 FROM HEAVEN, HIS OPPONENTS, WHO WISHED ΤῸ KILL HIM, IN CONTRADICTION WITH MOSEs, 
 THE PROPHET OF GOD, INTENDING TO RETURN TO GOD, 
 
 Cuap. VII. 10-36. 
 
 But when his brethren [brothers] were [had] gone up [to the feast]! then went 
 he also [he also went] up unto the feast, not openly [as a festal pilgrim], but as it 
 were in secret [as a private person, a non-participant spectator ]. Then the Jews [Tae 
 Jews therefore] sought him at the feast, and said, Where is he [that man, ἐχεῖνος] ὃ 
 And there was much murmuring among the people [the multitudes, ἐν τοῖς ὄχλοις] 
 concerning him: for some said, He isa good man: [but]? others said, Nay; but he 
 deceiveth the people [the multitude, τὸν ὄχλον]. Howbeit, no man spake [Yet no 
 one spoke] openly of him, for fear of the Jews. 
 
 Now about the midst of the feast, Jesus went up into the temple and taught. 
 And [Then]* the Jews marvelled, saying, How knoweth this man letters, having 
 never learned [been schooled as a Rabbi]. 
 
 Jesus [therefore |‘ answered them, and said, My doctrine is not mine, but his that 
 sent me. If any man [one] will do his will [is willing, desirous, anxious to do his 
 will, ἅ ἐ λῃ τὸ ϑέλημα αὐτοῦ], he shall know of [concerning] the doctrine, whether 
 it be of [is from] God, or whether I [in my doctrine] speak [make words, 2020] of 
 [from] myself. He that speaketh of [from] himself, seeketh his own glory: but 
 he that seeketh his glory [the glory of Him] that sent him, the same is true, 
 and no unrighteousness [i, 6. no transgression of the law, see ver. 21] is in him. Did 
 not Moses give you the law, [?] and yet none of you keepeth the law? [!j® Why 
 go ye about [Why do you seek] to kill me? 
 
 The people [multitude—not the rulers] answered and said, Thou hast a devil 
 [a demon, δαιμόνιον, a spirit of melancholy]: who goeth about [seeketh] to kill thee? 
 
 Jesus answered and said unto them, [ have done one work, and ye all marvel 
 [on account of it].’. Moses therefore [on this account, for this cause, see note 7] 
 gave unto you [the] circumcision (not because [that] it is of [from] Moses, but of 
 [from] the fathers ;) and ye on the Sabbath-day [omit day] circumcisea man. If 
 aman on the Sabbath-day [omit day] receive circumcision that the law of Moses 
 should [may] not be broken; are ye angry at me, because I have made a man every 
 whit whole on the Sabbath-day [because 1 have made sound, or, restored to health a 
 whole man, ὅλον ἄνϑρωπον (i. 6. the entire body of a man, not only a single member as in 
 
 10 
 11 
 12 
 13 
 
 14 
 15 
 
 16 
 17 
 18 
 19 
 
 20 
 
 21 
 22 
 
 23 
 
244 THE GOSPEL ACCORDING TO JOHN. 
 
 24 circumcision) on a Sabbath]? Judge not according to the [omit the] appearance, 
 
 but judge righteous judgment. 
 
 25 ‘Then said some of them of Jerusalem, Is not this he whom they seek to kill? 
 
 26 But [And] lo, he speaketh boldly, and they say nothing unto him. Do the rulers 
 
 27 know indeed? that this is the very [omit very, see note 8] Christ. Howheit, we know 
 this man [Still, as to this man, we know], whence he is: but when [the] Christ 
 cometh, no man knoweth whence he is. 
 
 28 Then [Therefore] cried Jesus inthe temple, as he taught, saying [teaching in 
 the temple and saying], Ye both know me, and ye know whence 1 am: and I am 
 
 29 not come of myself, but he that sent me is true, whom ye know not. But’ I know 
 him; for I am fromhim, and he hath sent me. 
 
 30 Then [Therefore] they sought to take [seize] him: but [and yet]’° no man [one] 
 
 31 laid hands on him, because his hour was [had] not yes come. And many of te 
 people [But of the multitude many]" believed on him, and said,” When Christ 
 cometh, will he do’ more miracles [signs] than these which this man hath done? 
 
 32 The Pharisees heard that the people murmured such things [heard the multitude 
 murmuring these things] concerning him: and the Pharisees and the chief priests 
 [the chief priests and the Pharisees]’* sent officers to take [seize] him. 
 
 83. Then said Jesus [Jesus therefore said] unto them, Yet a little while am I with 
 
 34-you, and then I go unto him that sent me. Ye shall [will] seek me, and shall 
 [will] not find me [me]:’® and where I [then] am, thither [omit thither] ye cannot 
 
 come. . 
 35 Then said the Jews [The Jews therefore said] among themselves, Whither will 
 
 he [this man] go, that weshall not find him? will he go unto the dispersed [the 
 
 36 Diaspora] among the Gentiles [Greeks] and teach the Gentiles [Greeks]? What 
 manner of saying is this [What is this word] that he said, Ye shall [will] seek me, 
 and shall [will] not find me [me]: and where I am, hither [omit thither] ye can- 
 not come. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 10.—{The text. rec. transfers elg τὴν ἑορτήν after ἀνέβη. But the position indicated in brackets is maintained by 
 Ν᾿. B. K. L., efe., and the best critics.—P. 8.] 
 
 2 Ver, 12.—Aé after ἄλλοι is wanting in [δ] Ὁ. G. F., efe., and in Tischendorf. [Inserted in B. L., Alf, W.and H.—P. §.] 
 
 3 Ver. 15.—Lachmann and 'Tischendorf: οὖν instead of καί, after many authorities. Also after amexp., ver. 16. 
 
 4 Ver, 16.—[The οὖν, which is wanting in the text. rec. and ignored by Lange, is well supported by s, B.'T., ete. Alf, 
 W. and H., ete.—P. 8.] 
 
 5 Ver. 17.—[The Εἰ V. disregards the θέλῃ, and the implied harmony of man’s will with God’s will, and might convey the 
 idea that the mere performance of God’s commandments will lead men to a knowledge of Christ, which is not necessarily 
 the case. Comp. Alf. in luc.—P. 8.] 
 
 6 Ver, 19.--| The interrogvtion mark should be put after the first Tov νόμον. The question is followed by a categorical 
 charge. So Lachm., Tischend., Meyer, Lange.—?. 8.] 
 
 7 Vers. 21 and 22.—{Dr. Lange not only connects the διὰ τοῦτο with θαυμάζετε instead of δέδωκεν, but divides the verses 
 between τοῦτο and Mwis. The latter is not done even by some editors who connect the διὰ τοῦτο grammatically with the 
 preceding verse; but of course it should bedone, The Cod. Sin. lacks the 6. 7. altogether, and reads: θαυμάζετε *O Μωῦσ. 
 —E. D. Y. 
 
 8 Ver. Taverne in most MSS., B. D. K. L., efc., occurs only once, and that before ἔγνωσαν, Tischendorf. Yet it is 
 probable that the second ἀληθ. has been dropped on account of the striking repetition, which, however, is very expressive 
 and significant. 
 
 9 Ver, 2).[Text rec. with δὲ, D. insert δέ after ἐγώ, B. T., Vulg., Tert., Orig., Alf., W. and H. omit it.—P. S.] 
 
 10 Ver. 30.—[Kai here, as in vers. 18, 28 and often in John, adds an opposite thought=atque, und doch, and yet. Comp. 
 Hartung, Partikellehre, I. p. 147 f. Meyer on ver 28: ‘* Pronounce and emphatically, and imagine a dash after it.’—-P. 8.] 
 
 1 Ver. 31 -—'Ex τοῦ ὄχλου δέ πολλοί, Lachmann, Tischendorf, [Alf., W. and Ἢ, with B. K. L., e¢e. This position puts 
 the ὄχλος in stronger contrast to the subject of ἐζήτουν, ver. 3), and is preferable to the πολ. 6. ἐκ. τ. OXA. of the Rec., which 
 is backed here by ἐᾷ, D.--P.8.] 
 
 12 |hid. Orv {after ἔλέγον] before ὁ Xp. ὅταν. is lacking in B. D. L., ete., and Lachmann [and Cod, Sin.] 
 
 13 Thid —Instead of μήτι {text. rec.] Lachmann and Tischendorf [ALf, W. and Π.} read μή [dock nicht]. 
 
 14 [Tbid.—The τούτων must be considered an explanatory addition. [Lachmann, Tischendorf, Alford, efc., omit it on the 
 
 4 
 
 authority of the uncial MSS —P. 8.] 
 15 Ver. 32.-- -[Οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι is sustained by the uncial MSS. against the reverse order of the text. rec.— 
 P. S.} 
 16 Ver. 34.—[The second μὲ here and ver. 36 is omitted by the text. rec., and hence italicised in the K. V., but sustained 
 by B. T.X.—P. 8.] 
 which Baur and Hilgenfeld would find in the 
 words, see Meyer. )— i 5 
 EXEGETICAL AND CRITICAL. ords, see Meyer.) But as 10 Were te 
 —This expression denotes a solitary journey, a 
 Ver. 10. Had gone up.—The ἀνέβησαν is | quiet stay near Jerusalem (perhaps in Bethany), 
 pluperfect. and a subsequent appearance at the feast not in- 
 Ibid. Not openly.—That is, not in the festal | cognito, and not in the character of a festal pil- 
 train, not asa festal pilgrim; but not: by an-| grim, but in the capacity of a prophet coming 
 other road, De Wette, ete. (On the Docetism!/ forth out of concealment to the feast, to point 
 
CHAP. VII. 10-36. 
 
 245 
 
 "τς 
 
 out the insufficiency of the festal symbols in 
 contrast with their real fulfilment in 1115 person. 
 
 -And because He did so appear it is said ὡς, ‘as 
 
 it were in secret.” This was the character in 
 which He went up, not in which He continued. 
 Meyer is incorrect in saying that this was the 
 final departure of Jesus from Galilee. The pre- 
 sent departure of Jesus from Galilee was entirely 
 private ; the final departure took place under a 
 great convoy (Matt. xix. 1,2; Mark x. 1; Le- 
 ben Jesu, p. 928). More below, at ch. x. 22. 
 
 Ver. 11. The Jews therefore sought him 
 at the feast.—According to ver. 13 the hostile 
 Jows are, of course, primarily intended here. 
 They thought to continue unto death the perse- 
 cution opened against Jesus in ch. vy. Hence 
 also the expression ἐκεῖνος, “Ὁ Where is that man?” 
 
 Vers. 12, 18. And there was much mur- 
 muring.—An expressive designation of the fer- 
 ment in the popular mass, and the powerful 
 working of the hostile rulers upon the sentiment 
 of th: people. In the division of opinion the 
 friends of Josus express themselves with timid 
 resarve: He is a good man (ἀγαϑός), kind, 
 beuevolent. According to the New Testament 
 usage (see Μη. xx. 15; Rom. v. 7), the term 
 no doubt means something more than ‘“‘honest, a 
 man of honor” (Meyer); though the attenua- 
 tion of the confession of Jesus in the period of 
 rationalism could go so far that some one wrote 
 a pamphlet: Jesus and His Disciples were honest 
 Pesp'e. The confession is evidently suppressed 
 also here. The others more boldly speak out 
 their opposite opinion: Ele deceiveth the 
 people. 
 
 But that the more favorable public opinion 
 concerning Him was already under the terrorism 
 of the host le pariy spirit, is told us by the ad- 
 dition: Yet no one [i. 6. of the friendly part] 
 spoke openly of him, for fear of the Jews 
 —According to Meyer this last verse includes 
 literally all. ‘Even the hostile ones were 
 afraid, because, so long as those (the hierar- 
 chy) had not yet officially decide, a reversion of 
 their sentiment was conceivable. A faithful 
 Picture of bad, Jesuitical domination of the 
 
 people.” The οὐδείς μέντοι will certainly have a 
 meaning; though the opinion, ‘*He deceiveth 
 
 the peeple,” was open enough. The distinction 
 between λέγειν and λαλεῖν must be observed here. 
 Persons on both sides were expressing themselves 
 in a scanty λέγειν; yet did not come to a λαλεῖν 
 παῤῥησίᾳ, ἃ full, free talk, concerning Him, be- 
 Cause any expression of acknowledgment could 
 easily be communicated by heresy-hunters, and 
 because an unfavorable opinion also might. easily 
 have something contrary to form. The bondage 
 of conscience was such that no one ventured to 
 utter fully the thoughts of his heart, before the 
 hierarchy had spoken. 
 
 Ver. 14 The midst of the feast.—In a 
 seven or eight days’ feast three or four days 
 were now past, and it became clear that He did 
 not intend this time to take part in the obsery- 
 ance. If Jesus had come earlier to the place, it 
 is more probable that He lodged in the vicinity 
 than in Jerusalem itself. See above, on ver. 10. 
 
 Up into the temple.—It might seem asif by 
 this step He passed from extreme caution to ex- 
 treme boldness. But even ty this new manner of 
 
 appearance Ile proves Himself the great Master 
 in the knowledge of men, From this time forth 
 He could safely appear in Judea and Galilee only 
 by suddenly entering a great assembly of the 
 people, and working there. The spirit of reve- 
 rence for Him, which animated the people, still 
 for a time shielded Him in these situations from 
 His enemies. Thus He made the crown or halo 
 of the popular assembly His faithful guard, so 
 long as the better Messianic spirit of the people 
 recognized in Him the Son of David. Ile was 
 adorned in the presence of His enemies with the 
 wreath of popular veneration, till this wreath 
 too was torn and withered by the poisonous 
 breath of their enmity. (Leben Jesu, 11... Ὁ. 932). 
 
 And taught.—From the subsequent narra- 
 tive we may suppose that His teaching related 
 to the feast of tabernacles. So, in ch. ii., His 
 teaching connected itself with the symbolical 
 import of the temple, which He was then for the 
 first time officially visiting; His conversation 
 with the theocratic Nicodemus on the need of 
 real regeneration in order to pass from the old 
 theocracy to the new kingdom of heaven con- 
 nected itself with the proselyte baptism; His 
 conversation with the Samaritan woman took its 
 turn from the holy wells in Israel; His discourse 
 in ch. y., from the medicinal spring and the 
 healing; and even in His Galilean discourse in 
 ch. vi. there is a manifest reference to the ap- 
 proaching passover in Jerusalem. 
 
 Ver. 15. How knoweth this man letters 
 [γράμματα oldev].—lirst are heard the 
 voices of the adversaries of Jesus. Their first 
 objection is founded on the fact that He is not a 
 promoted Rabbi; the second (ver. 27) on His 
 ovigin.—The Jews here are evidently the Ju- 
 daists, and probably, judging from their expres- 
 sions, scribes, Rabbis. ‘They [the hierarchical 
 opponents, probably members of the Sanhe- 
 drin, asin xi. 15.—P. 8.] marvelled; they can- 
 not deny that He knows the books and has the 
 gift of teaching; but, full of envy, school-bigotry 
 and statutory zeal, they fall upon the circum- 
 stance that He has not studied [μὴ μεμαϑηκώς], 
 aud is not a regular graduate of the Rabbinical 
 schools. Τπο γράμματα without ἱερά (2 Tim. 
 iii. 15) denotes not the Holy Scriptures (ἡ 
 γραφῇ, according to the Peshito, Luther, Grotius), 
 but literature, the field of learning (in the Vul- 
 gate, littere, see Acts xxvi. 24).* The passage 
 is ‘‘important against the attempts, ancient and 
 modern, to trace the wisdom of Jesus to human 
 education” (Meyer). The words evidently grope 
 in confusion half way between acknowledgment 
 and denial of His wisdom. But the stress lies 
 not on the concession, but on the questioning. 
 Though He seems to know books, yet there must 
 be some deception about it, since He has not 
 studied and advanced in the regular prescribed 
 \ay. A young school-enthusiast trusts not his 
 eyes, crusts not his ears, trusts not even his en- 
 thusiasm and his intellectual gain, when he meets 
 a teacher who has the prejudice of the school 
 against him; the old school-enthusiast is at once 
 fully decided in his prejudice by the absence of 
 school-endorsement. The point at which the 
 
 *[As in the English phrase: A man of letters. Yet here it 
 means chiefly Scripture-learning, almost the only kind of 
 learning known amvug the Jews.—P.58.] 
 
246 
 
 teaching of Jesus came most in contact with 
 Jewish learning, was the relation of His symbo- 
 lical interpretation to the Jewish allegorizing 
 (of the Old Testament and its types). It was 
 indeed a relation as between a melon and a 
 gourd; but the appearance of similarity must 
 have struck the eyes of these people more than 
 the difference. Yet, after their manner, regard- 
 less of the actual teaching of Jesus, they fell 
 upon Ilis want of legitimation. His doctrine is 
 not delivered as the sacred tradition of the schools, 
 not systematized according to the rules and prac- 
 lice of the school, not legalized as the production 
 of a graduate. 
 
 This testimony of enemies to a fact well known 
 to them, strongly confirms what we otherwise 
 know or must conjecture concerning Cuhrist’s 
 education, or rather the absence in His case of 
 the ordinary ways and means by which other 
 men receive their knowledge. He was neither 
 
 chool-taught (ἀλλο-δίδακτος), nor self-taught 
 (avro-didakros), nor even God-taught (veo-di δακ- 
 τος, like inspired prophets) in the wswal sense of 
 these terms. No doubt He learned from His 
 mother, He went to the Synagogue, He heard and 
 read the Scriptures, He studied nature and man, 
 and the Holy Ghost descended upon Him at the 
 baptism in Jordan; yet the secret fountain of 1115 
 knowledge of God and man mast be found in His 
 mysterious and unique relation to the Father and 
 derived from direct intuition into the living foun- 
 tain of truthinGod. He wasand continued tobe 
 the only begotten Son in the bosom of the Father 
 who explained Him to us as no philosopher or 
 prophet could do. I quote an appropriate pas- 
 sage from my book on the Person of Christ, p. 
 34 if: ‘Christ spent His youth in poverty and 
 manual labor, in the obscurity of a carpenter’s 
 shop; far away from universities, academies, li- 
 braries, and literary or polished society; with- 
 out any help, as far as we know, except the 
 parental care, the daily wonders of nature, the 
 Old Testament Scriptures, the weekly Sabbath 
 services of the Synagogue at Nazareth (Luke 
 iv. 16), the annual festivals in the Temple of 
 Jerusalem (Luke 11. 42 ff.) and the secret inter- 
 course of His soul with God, Ilis heavenly 
 Father. .... Christ can be ranked neither with 
 the school-trained, nor with the selft-trained or 
 self-made men; if by the latter we understand, 
 as we must, those who, without the rezular aid 
 of living teachers, yet with the same edueational 
 means, such as books, the observation of men 
 and things, and the intense application of their 
 mental faculties attained to vigor of intellect, 
 
 and wealth of scholarship,—like Shakspeare, 
 
 Jacob Beehme, Benjamin Franklin, and others. 
 
 All the attempts to bring Jesus into contact with 
 Egyptian wisdom, or the Exsenic theosophy, or 
 other sources of learning, are without a shadow 
 of proof, and explain nothing after all. He 
 πόνου quotes from books, except the Old Testa- 
 ment. He never refers to secular history, poetry, 
 raectoric, mathematics, astronomy, foreign lan- 
 guages, natural sciences, or any of those branches 
 
 of knowledge which make up human learning 
 and literature. He confined Himself strictly to 
 religion. But, from that centre, He shed light 
 over the whole world of man and nature. In 
 
 this department, unlike all other great men, even | (Chrysostom, δέ al.). 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the prophets and the apostles, He was absolutely 
 original and independent. He taught the world 
 as one who had learned nothing from it, and was 
 under no obligationtoit. Hespeaks from divine 
 intuition, as one who not only knows the truth, 
 but ¢s the truth; and with an authority that 
 commands absolute submission, or provokes re- 
 bellion, but can never be passed by with con- 
 tempt or indifference.” —P. 8. ] 
 
 Ver. 16. My doctrine (or, teaching) is 
 not mine.—That is, 1 an no self-taught man 
 in such a sense as to be an upstart and pretender; 
 there is another in whose school I have regularly 
 advanced. With cutting irony Ile off-sets His 
 teaching against their Rabbinical teaching (both 
 as to furm and matter); His authority, the Fa- 
 ther, against their authorities, the old Rabbini- 
 cal masters. The first ‘‘ My” therefore denotes 
 His discourse (Hissystem, the school He teaches) ; 
 the second, His authority (the school He has 
 learned in). Meyer: ““Οὐκ---ἀλλά here also is 
 not equivalent to ¢am—quam (Wolf, etc), but is 
 absolutely exclusive.” Hardly ‘‘absolutely,” 
 but only so far as His person is regarded in its 
 human aspect. Tholuck: ‘His human person- 
 ality is viewed abstractly by itself, as in ch. v. 
 31; viii. 10. The primary distinction is be- 
 tween the Son sent, who both in word and act 
 execu es the ἐντολή of the Father, who speaks 
 what He hears of the rather, and does what the 
 Father shows Him,—between this person and 
 the Father Himself. And He so far views ΗΒ 
 personality abstractly by itself as He yields to 
 their idea of an independent human person dis- 
 tinct from Gol. 
 
 But his that sent me.—That is, it is not 
 only directly the doctrine of God, but also more 
 than doctrine, the direct message of God to you, 
 a doctrine of the most decisive words of life. 
 
 Ver. 17. If any one is willing to do his 
 will [ἐάν τις ϑέλῃ τὸ ϑέλημα αὐτοῦ 
 ποιεῖ1].--- 9 indispensable condition for un- 
 derstanding the doc.rine of Christ. We must 
 
 e truly turned towards God, in order to recog- 
 nize the divine, which proceeds from God, as 
 divine. And more particularly, we must be 
 earnestly bent upon the divine in practice, if we 
 would know it in theory as doctrine. Man’s 
 moral ϑέλεεν of = moral ϑέλημα of God is the 
 coudition of man’s intellectual γενώσκειν of the 
 intelligible d:dayq of God. Without the earnest- 
 ness of doing there is no truth in our knowing ; 
 and like canvot know like without a like bent of 
 soul. Plato, Lys.: “Ore τὸ ὅμοιον τῷ ὁμοίῳ ἀνάγκη 
 ἀεὶ φίλον εἶναι. Comp. Matt. x. 40-42. This 
 condition of willingness to do, that is, of practi- 
 cal effort, has its root in the doing of the truth, 
 or moral sincerity (ch. iii. 21), and develops 
 into the love of God (ch. v. 42). The point can- 
 not be the doing of the will of God, as against 
 sinners and beginners in knowledge; it is only 
 the ϑέλειν (which, of course, is the beginning of 
 the doing according to the best of one’s know- 
 ledge and conscience, in the form of trying ; 
 Rom. vii.). Meyer: ‘The ϑέλῃ is not redun- 
 dant (Wolf, Lésner, and many o hers), but is the 
 very nerve of the matter; in ϑέλη---ϑέλημα the 
 suavis harmonia (Bengel) has been noticed.” 
 
 His will: 1. The Old Testament revelation 
 2. The demand of faith in 
 
CHAP. VII. 10-56. 241 
 
 Vis 
 
 8. In His doctrine (Semler, efc.). 4. Tholuck: 
 «Still further from the truth is the interpreta- 
 tion which makes it even a requirement of faith 
 for proof.” 5. Willing obedience to God in 
 general (Liicke, Meyer). 
 
 It is a proposition which, in its universality, 
 certainly refers not merely to believers of reve- 
 lation; but which, on the other hand, has in 
 view a universal revelation of the divine will. 
 Therefore: He who strives to do the will of God 
 according to the best knowledge he can get on 
 his level of knowledge. This holds even for the 
 heathen; but for ee bate it has special regard 
 to the Old Testament revelation of the will of 
 God (see ch. v. 38), and now for Christians to 
 the fully developed Christian principles of life; 
 always, however, putting the chief stress on full 
 inward earnestness of moral endeavor (ϑέλῃ). 
 Meyer: ‘ This passag: accordingly contains un- 
 doubtedly the testimonium internum, but. not in 
 the ordinary theological sense, as applying to 
 persons already believers, but as applying to 
 persons not yet believers, when the divine doc- 
 trine addresses them.” The ¢estimonium internum, 
 upon candid consideration, leads on from the 
 subjective éestimonium of calm conviction, as well 
 as of unsatisfied doubt and longing, into the ob- 
 jective ¢estimonium Spiritus Sancti, which by all 
 means is promised in {πθ΄ γνώσεται περί, κ. τ. A. 
 Tt is false to ask whether, in the conflict in Rom. 
 vii. 7, the unconverted man, abstractly viewed, 
 or the converted, is the subject; andit is equally 
 false to introduce this division here. The sub- 
 ject is the actual living elect in their motion to- 
 wards God under the drawing of His grace.* 
 
 He shall know concerning the doctrine, 
 ete.—Vhe γνώσεται is emphatie. He shall have 
 not only assurance ot faith, but living certainty 
 ‘of disczrument. Andif the demand was univ r- 
 sal, so is the promise in the first instance: “6 110 
 shal] know concerning the doctrine,” indefinite- 
 ly, of every sort of religious doctrine, whether, 
 aad how far, it be from God. But from this the 
 other thing immediately follows: He shall know 
 whether Jesus only speaks (λαλῶ) on His own 
 authority (as an uncalled, self-tanght individual), 
 or whether, on the contrary, IJis word be not 
 absolutely the doctrine (from God). Cameron is 
 right, therefore, in making a distinction here be- 
 tween the moral demand and the theoretical doc- 
 trine (which Tnoluck disputes); only the theo- 
 retical doctrine of Christ is as far from being 
 m-rely theoretical, as an inward ethical bent or 
 nisus is from being merely practical or in the or- 
 dinary sense moral. See ch. 111. 12. 
 
 Ver. 18. He that speaketh from himself 
 seeketh his own glory, efc.—The proof that 
 He does not speak from Himself. The mark of 
 oue who speaks from himself is ambition; he 
 would glorify himself. He, therefore, who would 
 oot glorify himself, but God, speaks not from him- 
 self; he is true. The direct applying of the 
 proof Christ leaves to themselves. The areu- 
 ment, however, has not an abstract, syllogistic 
 form; it is enriched by aterm of life. In the 
 first place a second proof is inserted into the first. 
 Ifthe person sent seeks only the honor of the 
 
 * [Just the position denoted by the covenant. The histori- 
 cal covenant, the field of the grutia praveniens.—H. D. Y.] 
 
 Christ (Augustine, Luther, efc.); or at least | prince or lord who sends him, his message is to 
 
 be trusted; he istrue. And he is true, becauso 
 no unrighteousness, no unfaithful conduct ap- 
 pears in his message. It may be depended upon, 
 that what he says his master has said to him. 
 Freedom from all assumption bespeaks the real 
 teacher; if he had received nothing to teach, he 
 could not possibly have taught. Personal dis: 
 interestedn ss bespeaks the commissioned agent; 
 if he had received nothing to deliver, he would 
 not have appeared. And freedom from all as- 
 sumption and self-interest evince themselves in 
 the undivided energy with which the one sent 
 seeks the honor of the master who sends him. 
 This therefore constitutes the difference between 
 a false Messiah and the true. The motive and 
 the centre of gravity of the false Messiah lie in 
 self-glorification; those of Christ lie in the glo- 
 rification of the Father, to whom He attributes 
 everything He says and does. 
 
 Thus He has proved that He is true in His 
 doctrine; even intellectually true, because there 
 is no moral obliquity in Him, no self-seeking or 
 unfaithfulness to the throne which sends Him. 
 As in men the intellectual knowing of the truth 
 comes as the reward of moral endeavor, so in 
 Christ the truth of His doctrine is founded in the 
 righteousness of His life. ᾿Αδικία, therefore, is 
 not equivalent here to ψεῦδος (Grotius, et al.) ; 
 though connected with it, inasmuch as ἀδικία 
 would produce ψεῦδος. Self-seeking darkens 
 knowledge. 
 
 Ver. 19. Did not Moses give youthe law ? 
 —The sudden transition of Jesus here from the 
 defensive to the offensive has led to the hypothe- 
 sis of an intermediate conversation (Kuinosl) or 
 act between vers. 18 and 19; for which there is 
 really no ground at all. Wemustremember: 1. 
 That since the feast of Purim, at which “the 
 Jews” had already begun capital process against 
 Ilim, Jesus had not met them, but had on their 
 account avoided Judea, and now re-encountered 
 them for the first time. 2. That all their ‘“as- 
 saults and negations” (Meyer), including their 
 Jast attack on His right to teach, covered the de- 
 sign of bringing Him to a capital conviction. 3. 
 That it perfectly accorded with the openness and 
 wisdom of Jesus to draw out their hidden plan, 
 and to make it a subject of talk before all the 
 peopls in the temple. The only protection against 
 secret adversaries is to expose their designs with the 
 most relentless publicity. 4. That Christ has al- 
 realy in fact introduced the offensive by the last 
 words of the defensive: ‘*There is no unright- 
 cousness in him’’(as they had charged on the 
 ground of the Sabbath cure).—Moses, quoting 
 their highest authority.—Give you the law. 
 —Of course the law in general; for he who 
 breaks one commandment transgresses the whole 
 law. It is not specifically the prohibition of mur- 
 der (Nonnus), nor Sabbath law (Kuinoel), which 
 is intended here by ‘‘the law.” But that the re- 
 buke does particularly refer to the prohibition of 
 killing, is shown by what follows. 
 
 And yet none of you keepeth the law. 
 —\generaladdress. Because there isin you no 
 tru> striving to do the will of God, ye cannot 
 know My divine mission. And how truly this is 
 the case with you in general (the ‘‘none” repre= 
 senting the spirit of the people and its general 
 
248 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Ne 
 
 aim) appears from the fact that ye (the [hierar- 
 chical] Judaists in the first instance) seek to kill 
 Me. Yet the people are unconsciously implicated 
 and included in this charge, because the high- 
 handed conduct of the hierarchs has its occasion 
 in the mental indolence of the laity. The peo- 
 ple must know that they hate Him and ‘perse- 
 cute Lim without cause.” 
 
 Ver. 2). The multitude answered and 
 said, clc.—The [hierarchical | Judaists are 
 speechless under the charge of Christ, because 
 they consider it dangerous to have their plaa so 
 soon crnvassed before the people. Their silence 
 is a malicious reserve, like that of Judas in ch. 
 vi. 70. The people, however, take the accusa- 
 tion to themselves, thinking it wholly unfounded. 
 As “they of Jerusalem,” who speak in ver. 25, 
 very well knew of the project, which had already 
 become notorious in Jerusalem, it must be the 
 festal pilgrims who speak here, who were still 
 far not only from the design announced, but even 
 from any knowledge of it. 
 
 Thou hasta demon [datyudveov}.—The 
 term here is figurative, drawn from the belief in 
 demoniacal possession. It was probably a pro- 
 verbial expression in this general sense, espe- 
 cially to denote gloominess, melancholy, laboring 
 under jealous, brooding suspicions. So it was 
 compassionately said of John the Baptist: ‘ He 
 hath a demon” (Matt. xi. 18). Men pitied a 
 man otherwise so able and devout. Here also 
 the reply seems to be not malicious [Hengsten- 
 berg ant older commentators], but rather sym- 
 pathizing. ‘*Not an.expression of malice, but 
 of surprise that a man who could teach so finely, 
 could think of a thing which they considered mo- 
 rally impossible and a mere hallucination” 
 (Meyer). But the same expression in ch. viii. 
 48 and x. 20 is shown by the conneciion to be 
 evil-minded. Chrysostom and others take the 
 ὄγλος to be the rulers, and their question to be a 
 dissimulation. This obliterates the true sense of 
 the transaction. 
 
 Ver. 21. And said unto them, Ihave done 
 one work.—Jesus, continuing His train of 
 thought, advances as clearly beyond the reply of 
 the people as He did in ch. vi. 70 beyond the an- 
 swer of Peter. His piercing and foreseeing 
 knowledge contrasts with a stupidity which sets 
 up against it, and which considers Jesus in this 
 case even smitten with a pitiable delusion, It is 
 not an inaccuracy (Tholuck) that John repre- 
 sents the ὄχλος [the multitude] as. answering the 
 Lord. Christ intends to bring before the ὄχλος 
 the malicious inquisitorial conduct of the hier- 
 archy. The ὄχλος must be made privy to the 
 secret affair and shown their unconscious com- 
 plicity in the wickedness. 
 
 The one work is the healing on the Sabbath, 
 eh. v. 2. (Ulshausen needlessly inserts here the 
 subsequent murderous designs). The Lord can- 
 not here mean that He has done only one miracle 
 in Jerusalem (see Jno. iii. 1). The antithesis 
 lies in the καὶ πάντες ϑαυμ. It is not the mira- 
 cle, but the work that here bears the stress ; and 
 it is not wonder at a miracle that is meant, but 
 surprise at one work, though not terror, as Chry- 
 sostom and others have it, And in the surprise 
 of allan indignation (Grotius) on the part of 
 many is also unquestionably implied. Offence 
 
 at that work had therefore spread at least very 
 genera'ly in Jerusalem and among the people. 
 And their morbid condition was manifest in the 
 very fact that. they all stared and neade an ado 
 over one act of a man who abounded with divine 
 works. ‘The supposed spot upon the one work 
 threatens to eclipse iu their view all that has ever 
 filled them with wonder. And even this spot is 
 only in their own vision. 5 
 
 Ye all marvel.—The διὰ τοῦτο is referred by 
 Theophylact, ee , Litcke, [Olsh., De Wette, Stier, 
 Hengstenberg, Ewald, Godet] efc., to the clause 
 preceding (vavu.); by Chrysostom, Luther 
 [Grot., Bengel, Luthardt,. Meyer, Alford] and 
 o:hers to the clause followthg.* But in the lat- 
 ter connection it has been considered’ by some 
 redundant, by others elliptical (ye ought there- 
 fore to know). Meyer has attempted another 
 explanation, which Tholuck considers ‘* tor- 
 tured.”7 
 
 Ver. 22. (For this cause) Moses gave 
 unto you the (rite of) circumcision, e/c.— 
 Jesus now proves to them irom their own law 
 that it is good to heala sick man on the Sab- 
 bath. Moses ordained circumcision for you. Pa- 
 reathesis: Yet he did not introduce it as strictly 
 a Mosaic law, but confirmed it as a patriarchal 
 law (coming down from the fathers, that is to 
 say, a fundamental religious law of the Abra- 
 hamie covenant of promise, Gen. xvii.) And this 
 patriarchal Mosaic law so outweighs the mere 
 Sabbath-law, that ye not only may, but must cir- 
 cumcise ᾧ man on the Sabbath, when the pre- 
 scribed day (the eighth day, Lu. 11. 21; Rabbi- 
 nical passages in Lightfoot; Rabbinical maxim; 
 Circumcisio pellit Subbatum) falls on a Sabbath. 
 The reason of this higher superiority of the pa- 
 triarchal law lies in the design of c.rcumcision, 
 to make the man partially (in a symbolical sense) 
 whole. But if this is so, how much more is the 
 Sabbath-law suspended (in the legal point of 
 view suspended, in the higher view fulfilled) by 
 the eternal law of God which enjoins the healing 
 of a man wholly diseased; enjoins it even in le- 
 gal form in the commandment: ‘Thou shalt not 
 kill. 
 
 Christ thus sets forth three sorts of laws: (1) 
 Eternal principles of humanity, as enacted for- 
 
 -mally in the decalogue; among which is the law 
 
 not to destroy life, but to preserve it, to heal. 
 (2) Patriarchal fundamental laws of theocratie 
 civilization; among which belongs circumcision. 
 (3) Mosaic law in the narrower sense. 
 
 To this last class belongs, not indeed that Sab-~ 
 bath-law which is the safe-guard of human na- 
 ture with its need of rest (the humane and moral 
 Sabbath [grounded in the very constitution of 
 man, and hence dating from creation]), yet 
 doubtless the symbolical and ritual Sabbath with 
 its prohibition of every kind of work as a sym- 
 bol of the legal theocracy. If, therefore, these 
 Mosaic ordinances must be suspended by patri- 
 
 * [Ood. Sin * omits διὰ τοῦτο altogether, and so does Tisch- 
 endorf in the 8th ed. Ife reads ὁ Μωῦσῆς with the article. 
 The phrase διὰ τοῦτο in John usually stands at the beginning, 
 not at the close of asentence, comp. v. 16, 153; vi. 635 viii, 
 47; x 17; Rev. xvii. 7.--P. S.] 
 
 + [In ed. 5 (p. 301) Meyer connects διὰ τοῦτο with the fol. 
 lowing οὐχ ὅτι (as Bengel), and explains: Moses on this acy 
 count gave you circumcision, not because it is from Moses, 
 but because it isfrom the fathers (the patriarchs). Similarly 
 Alford in the 6th ed.—P. 8.] 
 
CHAP. VII. 10-36. 
 
 archal practice, how much more by the primal 
 laws of God. But just so far as they are sus- 
 pended in the spirit of the law, they are only 
 raised out of a prescribed symbolical meaning to 
 their real truth; they are fu/filled. The Sabbath 
 is fulfilled by doing good, by healing men (Matt. 
 xii. 12): circumcision is fulfilled by regenera- 
 tion, according to the commandment: ‘Thou 
 shalt not covet,’ as it is written on the heart by 
 faith asa law of the Spirit. 
 
 The observation that circumcision ‘is of the 
 fathers,”’ has been interpreted by Euthymius 
 Zig. and others as depreciating circumcision by 
 showing it to be not a Mosaic institution. ‘it 
 might rather express the superiority of cireumei- 
 siou, by virtue of its higher antiquity (and by vir- 
 tue of its more fundamental character). Then the 
 gradation is very piquantly expressed by Bucer: 
 ‘Ye rank the fathers above the law, I the Muther’” 
 (Choluck).—Circumcisioa hid its origin not in 
 Moses (ἐκ τοῦ M ), but in the fathers (ἐκ τῶν war. ). 
 
 Ver. 23. Ifa man on ths Sabbath receive 
 circumcision, that, efe.—UCircumcision is em- 
 phatic, in antithesis with the healing of the 
 whole man in the next clause; hence placed [in 
 the Greek] at the beginning of the sentence.— 
 It is wrong to weaken the iva μῇ so as to read: 
 without breaking the law (Bengel, eé al.). It is 
 just by circumcising a man oa the Sabbath, if 
 that be the eighth day, that violation or nullifi- 
 cation of the law is to be prevented. The clea 
 in the prescription of the eighth day is that the 
 circumcision should be performed as early as 
 possible, the earlier the better. The higher im- 
 port of the patriarchal ordinance appears also 
 in the fact that what are called the Noachie com- 
 mandments continued for a time to be morally 
 binding in the Christian church, whil2 the speci- 
 fically Mosaic law, even in regard to circumei- 
 sion, bec.me extinct as a religious statute (Acts 
 xv.) Hence, too, the parallel cited by Luthardt 
 from Gal. iii. 17, which subordinates the law to 
 the promise, is not without force. Meyer thinks 
 itis; and Tholuck (p. 216) here again fails to 
 see the precedence given to the patriarchal dis- 
 pensation, as brought out even by Lampe. He 
 thinks that if that had been intended, the words 
 would have been: ἵνα μὴ λυϑῇ ἡ ἐντολὴ τῶν πατέ- 
 ρων, that the statement is therefore inserted sim- 
 ply as matter of history. But the law of Moses had 
 sanctioned anew even the usage of the patriarchs, 
 and hid soared above specific camp regulatioas. 
 
 Are ye angry at me because I have re- 
 stored a w.iole man to heaith ?—The ὑλος 
 is emphatic in antithesis with περετομή, which 
 was the healing of a single member. Purport 
 of the antithesis: 
 
 1. Wounding and healing (Kling, Stud. u. Kri- 
 lik., 1836). This is against the notion of the par- 
 ticular healing, or of an argument a minori ad ma- 
 jus. Likewise unsuitable is the reference, by 
 Lampe, efc., to the subsequent healing of the 
 wound of circumcision. 
 
 2. The legal observance of circumcision, and 
 the real mercy of the miraculous cure (Grotius). 
 
 3. ‘Circumcision was a sanitary measure, pu- 
 rifying and securing against disease. If ye per- 
 form ou a Sabbath the wholesome act of cirecum- 
 cision, which after all pertains only to one mem- 
 ber, I will have astill better right to heal an entire 
 
 249 
 
 man ona Sabbath. (Philo De circumcisione, ed. 
 Mangey, Tom. II. Michaelis 7708. Recht, 4, 3 
 186, particularly the article ‘beschneidung’ | Cir. 
 cumcision] in Winer). Liicke.* ~ 
 
 4, Meyer: The sanitary purpose did not lie 
 in the law. but in the religious notion of the peo- 
 ple; the circumcision was performed only with 
 a view to making the person pure and holy.f 
 (Thoiuck also is of Meyer’s opinion. But of a 
 ἐς sacramental healing of the single member” one 
 can hardly form an idea, thougu Kurtz is for it. 
 Sensual lust has its seat in the heart. Of more ac- 
 count isthe argument of the Rabbi Eliezer quoted 
 by Tholuck, and similar to the reasoning here in 
 question). In support of this Meyer quotes the 
 later sentiment from Bammidbar: ‘*Preputium est 
 vituum im corpore;” vitium in corpore, however, 
 is put away, not by purification, but by a surgical 
 or medical operation; ἢ, 6., the removal of it is 
 an act of healing. And this must be intended; 
 for circumcision in the symbolical sense also 
 made the whole man pure and holy. The literal 
 surgical healing of a part, therefore, which sym- 
 bolically purified the whole man, is the thing 
 intended. It is manifest that a symbolical act 
 performed ona man in this form must be founded 
 in a presumed need of physical healing, however 
 temporary, local, or peculiar to antiquity this 
 might be (the Lord puts Himself at His adver- 
 saries’ point of view, as in the Synoptical Gos- 
 pels, Matt. xii. 12, etc.); which is also true of 
 the Jewish ‘laws ef purity and purification.” 
 
 5. We have still to mention the antithesis of a 
 healing performed only on the flesh (σάρξ), and 
 a healing extending to the whole man, body and 
 soul (Euthymius, Bengel, Stier, efe.). This an- 
 tithesis does not come into view here, although 
 the miraculous cures of the Lord did extend even 
 to the soul. In truth the bodily circumcision 
 also was intended to be the means of circumei- 
 sion of the heart. 
 
 Ver. 24. Judge not according to appear- 
 ance [κατ᾽ ὄψιν]. ---Ἰ. Augustine, e/c. : Not ac- 
 cording to the person, but according to the fact. 
 2. Melanchthon, ete. : Not according to the out- 
 ward form of the work, but according to its mo- 
 tives. 38. Not according to the startling appear- 
 ance of things, but with a righteous and true 
 judgment, which is expressed in the gradations 
 of the ordinances, and ex.cuted in the actual 
 healing of that sufferer. 
 
 Vers. 25, 26. Some of them of Jerusalem. 
 —tThese are better instructed than the ὄχλος; 
 they openly avow that the rulers have laid a plan 
 to kill Jesus; yet cautiously, without directly 
 naming them. The repetition of ἀληϑῶς shows 
 that they demanded in the Messiah qualifications 
 which they did not find in Jesus. They seem, 
 as an ultra party, to be solicitous even over the 
 circumspection of the rulers, and to treat it with 
 irony. They follow their ironical expression 
 with their own judgment, which breathes the 
 haughtiness of the citizens of a hierarchical ca- 
 pital. As the Rabbis reproach the Lord with 
 
 *(Similarly Alford: The distinction is between circumci- 
 sion which purified only part of a man, and that perfect and 
 entire healing which the Lord bestowed on the cripple.— 
 Ῥ. 5 
 
 Ὁ [According to Meyer (5th ed. p. 303] the antithesis is be- 
 tween the healing of a single member of the body, and the 
 
 = 
 
 whole body (but not body and soul).—P. 8.] 
 
250 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Ilis lack of a regular education and graduation, 
 these Jerusalemites cast up against Him His 
 mean extraction. 
 
 Ver. 27. Whence he is.—This, no doubt, 
 refers both to the despised town of Nazareth and 
 to the family of the carpenter; not, however, by 
 Contrast with Bethlehem, as in ver. 42, but by 
 contrast with the purely supramundane or mys- 
 terious origin which was ciaimed fur the Mes- 
 siah. Meyer's restriction of the ‘* whence” to 
 tue father and mother is arbitrary, and proceeds 
 from a confounding of the differeut views here 
 expressed. 
 
 As to the origin of the view that men should 
 not know whence the Messiah is, there are dif- 
 ferent opinions. 
 
 1. Liicke [ \lford] and others, referring to 
 Justin Martyr (Dialoy. cum Tryph.): According 
 tothe Jewish view the Messiah shoull be ἄγνωσ- 
 τος. even unknown to Himself, until Elijah should 
 have anointed Him. Against this Tholuck, after 
 Meyer: In that case the earthly πόϑεν of Christ 
 would doubtless be known, but not His Messiah- 
 ship. This dismisses the passage in question too 
 cheaply ; fora man who does not himself know 
 whence he is till he is anointed, must have some- 
 thing mysterious about his origin. 
 
 2. Tholuck: From Dan. vii. 13 they expected 
 a sudden heavenly manifestation of the Messiah 
 who, according to one of the various popular no- 
 tions, lived in a secret place or in paradise (Tar- 
 gum Jonathan, Mic. iv. 8; Gfrorer, Jahrh. des Heils, 
 Ti Ὁ. 228). 
 nicl’s doctrine of the Son of Man was but little 
 known. On the contrary educated people in 
 Jerusalem might very casily be familiar with 
 Alexandrian ideas (asin cultivated regions glean- 
 ings of spiritualistic and rationalistic literature 
 combine in various ways with reigning ortho- 
 doxy), and Philo tanght (De exseerat. 8) that the 
 Messiah in the restoration of the people would 
 appear and go before them as an ὄψις. Such 
 people, too, can make up a view ex tempore, tor 
 the sake of an impudent denial; and the demand 
 that for every opinion a previous origin must be 
 shown, refutes itself as a scholastic pedantry. 
 At all events these Jerusalemites think that Jesus 
 ought. to have at least as noble an extraction as 
 themselves. 
 
 Ver. 28. Therefore Jesus cried, teaching 
 in the temple, and saying.— We do not 
 think, with Meyer, that He raised His voice 
 toa shoul. The upstart loses confidence, when 
 His origin is spoken of; Jesus purposely en- 
 ters very emphatically into what they say of 
 His origin’ Even in the temple among the 
 throng of people He makes no reserve. [tis not 
 without an ironical accordance that He takes up 
 their own arrogant word (τοῦτον οἴδαμεν, which 
 is with them quite equivalent to knowing πόϑεν 
 ἐστιν. 
 
 Yebothknowme.andyeknow whence 
 Tam —He makes a difference, however between 
 Himself and His orgin, because the latter im- 
 plied in their view the utmost meanness, in His 
 view His supreme dignity. 
 
 Different interpretations: 
 
 1. Grotius, Lampe, and others take the words 
 interrogalively (know ye me? ere.). 
 
 2. Calvin, Liicke, etc., ironically. 
 
 It must be remembered that Da-- 
 
 3. Chrysostom and others, as charging them 
 that they did certainly know His divine person 
 and origin, but denied them. 
 
 4. Meyer (after De Wette), as a concession: 
 “The ὀρ really had this knowledge.” But 
 that they had with it nothing, and less than no- 
 thing, even an obstacle towards the knowledge 
 of Himself, Christ asserts by the ironical tone 
 of His words, when He says: Ye both know Me 
 (by rote) and ye know (by rote) whence 1 am.* 
 
 And yet Iam not come from myself.— 
 Kai is emphatic and adversative: And yet lam 
 not come, ec. These words briefly designate His 
 higher nature, which these adversaries do not 
 know. An ordinary extraction elevates itself 
 only by ambition, which comes from itself and 
 has no higher descent at all; Christ is, in the 
 first place, simply come, and in the second place 
 notfrom Himself. This introduces the declaration 
 of His descent from God. 
 
 But he thatsent me is true.—The ἀληϑινός 
 is variously explained. 1. In the sense of ἀλη- 
 dic, ἃ true person, verus, one who speaks the 
 truth (Luther, Grotius). 2. A reliable person, 
 Jirmus, verax (Chrysostom, Lampe), ch. viii. 26. 
 3. A real, genuine person, fulfilling the idea 
 (Liicke, Tholuck, 7th ed.). 4. As used abso- 
 lutely, for the true, essential God (Olshausen, 
 Kling); against which Meyer observes that ἀλη- 
 VJivoc, without a particular subject, forms no de- 
 finite idea. But certainly we have a particular 
 subject in 6 πέμψας με. Still we stop with the 
 idea of the real, the living One. The Jews, 
 in their legalistic spirit, live only in symbuls, 
 figures, marks of distinction; the Jews of Jeru- 
 salem, doubly so; they have a typical, painted 
 religion, painted sins, painted forgiveness, a 
 painted nobility of lineage, a painted God. The 
 real, living God, who has sent the real living 
 Christ, they do not know.+ 
 
 Ver. 29. But I know him.—Intensely sig- 
 nificant contrast to their ignorance. Founded 
 both on (1) real, ideal descent from Him, and on 
 (2) formal, historical commission from Him. 
 
 Ver. 30. Then they sought to seize him. 
 —As the Jerusalemites previously named show 
 themselves Judaists in the strictest sense, it is un- 
 necessary here to think of Jews distinct from 
 them. Because his hour had not yet come. 
 —John gives the ultimate and highest reason 
 why they could not take Him, passing over se- 
 condary causes, like fear of the people and poli- 
 tical considerations. 
 
 * Alford: “It has been questioned whether these words 
 are to be taken ironically, interrogatively, or affirmatively. 
 T incline to the last view for this reason: obviously no very 
 high degree of knowledgs whence H: was, is implied, for they 
 
 | knew not Him that sent Him; see also ch. viii. 14, 19, and 
 
 theref re could not know whence He ws, in this sense. ‘The 
 answer is made 7 their own sense :—they knew that He was 
 from Nazareth in Galilee, see ver. 41,—and probably that 116 
 was called the son of Joseph. In this sense they knew 
 whence He was, but further than this they knew not.’—P. $.] 
 
 +|Alford: “The matter here impressed on themis the ge- 
 nuineness, the reality of the fact: that Jesus was sent, and 
 there was on2 who sent Him, though they knew Him not and 
 consequently knew not πόθεν ἐστίν. The nearest English 
 word would be real: but this would not convey the mean- 
 ing perspicuously to the ordinary mind ;—perhaps the EV. 
 true is better, provided it be explained to mean ojectively, 
 not subjectively, true: really exist-nt, not ‘truthful? which it 
 inay be questioned whether the word ἀληθίνος will bear, al- 
 though it is so maintained by Euthym., Cyril, Chrys., Theo- 
 phylact, Lampe, Baumgarten-Crusius, Tholuck, and many 
 others.”—P.8.] 
 
CHAP. VII. 10-36. 
 
 Ver. 31. And many of the people be- 
 lieved in him.—A mark of the increasing fer- 
 ment iathe people, working towards separation. 
 This believing in Him undoubtedly means faith 
 in the Messiah, not merely in a prophet or a 
 messenger of God; yet we must distinguish be- 
 tween their faith and their timid confession. 
 Hence the words: ‘When Christ cometh, will 
 He do,” e/e.—are to be taken not simply as re- 
 ferring to the doubt of the opposing party 
 (Meyer), but as double-minded. Hence the men- 
 tion of a ‘‘murmuring” further on. That the 
 people regard the miracles as Messianic creden- 
 tials, accords with the expectation of the Messiah. 
 
 Ver. 32. The Pharisees heard.—Phuarisees 
 by themselves alone hear the sly murmuring of 
 the people, which betrays an inclination to ac- 
 knowledge Jesus as the Messiah. They then get 
 the chief priests to join with them in ordering 
 the official arrest of Jesus The officers who are 
 sent to take Jesus are to be distinguished from 
 the Jerusalemite Judaists before mentioned as 
 wishing to take Him. Under a despotic system 
 the absolutist party of the people are always in 
 advance of the absolutist government: more roy- 
 alist than the absolute king, more papist than 
 the pope. There was no need of the Sanhedrin 
 being just now assembled (as at the moment at 
 which the chapter closes). An acting authority 
 which could issue hierarchical warrants, was 
 permanent in the chief priests: and the process 
 for the healing at the pool of Bethesda was here 
 still pending. 
 
 Ver. 33. Jesus therefore said unto them, 
 
 yet a little while, efe.—To whom? 1. Ku- 
 thymius Zig.: To the officers. 2. Tholuck: To 
 
 those Pharisees who gave the information. 8. 
 Meyer: To the whole assembly, but with ithe 
 chief priests mainly in view. As the officers at 
 first enter the assembly of hearers clandestinely, 
 waiting the proper moment to secure Jesus, and 
 Jesus knows their design, He speaks these words 
 primarily to them; for He fixes them, and they 
 feel themselves hit; while the multitude take 
 His words to themselves. The sentence has evi- 
 dently a more special and a more general sense. 
 The words: ‘* Yet alittle while [am with you,’— 
 uttered with majestic emphasis, mean primarily 
 to the officers: Ye must let Me freely speak a 
 little longer here! (see Luke xiii. 82, 88); and 
 then also to the assembly: My work among you 
 draws toa close. The words ‘* And then I go to 
 Him that sent Me,” mean primarily: [then with- 
 draw into the protection of a mightier One, who 
 has sent Me in a power different from that in 
 which ye are sent; in the more generalsense: i 
 go home to God. The words ‘Ye will seek Me, 
 and not find Me” (ver. 24), were likewise capable 
 of a special and a general interpretation, but in 
 all these cases the two meanings lay in the same 
 line, so that the more general included the spe- 
 cial. This explains the conduct of the officers, 
 and their expression, in ver. 46. 
 
 Igo unto him that sent me.—According to 
 Paulus and Meyer this would be an addition of 
 John’s because according to ver. 35 Jesus could 
 not have said definitely whither He was going. 
 But His first expression was made enigmatical 
 to the Jews by the second. 70 go to God does 
 not necessarily mean to them to die; still less, 
 
 more definitely, togo to heaven. The Christiin 
 heaven of the blessed is first disclosed by the parting 
 discourses of Christ and His ascension. \t would 
 have been most natural co them to think of the 
 paradise ia Sheol. Butif they did suspect. this, 
 they did not dwell upon it, because they could 
 not themselves renounce the hope of going into 
 Abraham’s bosom. And hence perhaps the re- 
 mote evasive conjecture: ‘* Will He go. . among 
 the Greeks,” ete. This explanation is contirmed 
 by ch. viii. 22, where the evasion is still more 
 malicious than here. The expression of Christ, 
 therefore, is ὦ dark hint of an unknown ποῦ 
 (Liicke), the import of which they might feel, 
 but not understand (Luthard). 
 
 Ver. 84. Ye willseek me, and not find 
 (me).—Comp. ch. viii. 21; xiii. 83. Interpre- 
 tations: 
 
 1. A hostile seeking (Origen, Grotius, e/c.) 
 This applies only in the immediate reference of 
 the words to the officers. 
 
 2. A seeking of the Redeemer for redemption, 
 too late. Two sorts of turning to Him: (a) Af- 
 ter the terminus peremptorius gratize (Augustine, et 
 al.) ; which, however, ean be known in fact only 
 by the cessation of that seeking. (b) With a 
 false, Esau-like repentance, which only trembles 
 before the dumnum peccati (Calvin). 
 
 3. A seeking for the saving Messiah, whom in 
 My person ye have rejected, especially in the 
 catastrophe of Jerusalem [iuke xx. 10 ff.; xix. 
 43] (Chrysostom, Lampe [Ilengstenberg] eéc.). 
 
 4. “And that, Himself, the rejected Jesus, not 
 the Messiah ia general.” Meyer.* 
 
 Jesus, however, is found of those who seck. 
 When it is said; ‘*Seck, and ye shall fiad,” it is 
 implied that seeking without finding provesa vi- 
 tium in the seeking; theugh we cannot, with Mal- 
 donatus and others, consider the secking to be 
 placed here merely for an aggravation of the not 
 finding, as if the Lord would say, by a [ebra- 
 ism: Ye shall be utterly unable to find Me, Ps. 
 x. 155 xxxvii. 10; Isai. xli. 12. The mere in- 
 ability to find itself points back to a kind of 
 seeking; and seeking is the emphalic thing in 
 ch. viii. 21; xiii. 33; but a false secking, in 
 which Israel has continucd through all the con- 
 turies since. Of the mass the word is spoken, 
 and to the mass Jesus speaks; individuals, there- 
 fore, who turned, even though in a mass, to Je- 
 sus after the destruction of Jerusalem, are ex- 
 ceptions, and do not here come into view. That 
 mass of the Jews has incessantly sought its deli- 
 vering Messiah, but (1) in another person, (2) in 
 a secular majesty, (©) in the spirit of logal reli- 
 gion, and (4) with carthly, political, revolution- 
 ary prospects. , 
 
 And where I am.—To explain tho present 
 εἰμί, metaphysically, like Augustine: Me divit, 
 ubi ero, sed ubi sum; semper enim erat, qua fucrat 
 rediturus (ch. iii. 13),—there is no reason; like 
 ὑπάγω, it is the present of vivid representation.” 
 Tholuck. The thought that His heaven is not 
 merely local, but alsoinward, and that He there- 
 fore is always at Tis goal, is not entirely out of 
 sight, though undoubtedly His estate of glery is 
 chiefly in view. 
 
 * [Still others : My bodily presence will he withdrawn fp ™ 
 you; I shall be personally in a place inaccessible to you. Se 
 Aliurd.—P. 8.] 
 
252 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Ver. 35. The Jews therefore said among 
 themselves.—The mocking malice of their re- 
 ply (in vain questioned by Meyer) rises ina cli- 
 max of three clauses: 1. Whither will He go, 
 that we might not follow Him? (into Paradise ?) 
 2. Will He seek His fortune among the Jewish 
 dispersion among the Gentiles, with the less or- 
 thodox, less respectable and intelligent Jews? 
 8. Or will He even teach the Greeks (to whom, 
 indeed, judgimg from His conduct towards the 
 law and His liberal utterance, He seems rather 
 to belong than tous)? But what they say in 
 mockery, must fulfil itself in truth; they pro- 
 puesy like Caianhas (ch. xi. 50, 51) and Pilate 
 (ch. xix. 19).—Unto the dispersed among 
 the Greeks.—The δεασπορὰ (dispersion, ab- 
 stract. pro concret.) TOV ‘H AAD V wv (genitive 
 of remoter relation), not the dispersed Gentiles 
 (Chrysostom), or Hellenists or Greek Jews (Sca- 
 liger), but, according to specific usage (Jas. i. 1; 
 1 Pet. i. 1), the Jews dispersed in the Gentile 
 world. 
 
 Ver. 86. What is this saying that he 
 said ?—Ind cating that they cannot get away 
 from this saying. They seein to feel the dark, 
 fearful mystery in the words, but are inclined to 
 persuade themselves that it is sheer nonsense. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. See the preceding exegesis. 
 
 2. The whispering concerning Jesus from fear of 
 the Jews is a type of the whole spirit of hierar- 
 chy in the Church, and absolutism in the State, 
 with its tyranny over opinion and conscience, its 
 eonsorship, heresy-hunting, and inquisition ; 
 and an example of the fact that under such sys- 
 tems the enemies of the truth always venture to 
 speak rather more bolily than its friends. 
 
 3. The appearance of Jesus at the first feast of 
 the Jews (ihe passover of 781) was a reformation 
 of it. Jlis appearance at the second (Purim of 
 782) was a completing of it. His appearance at 
 the ¢lird (the feast of tabernacles of 782) was a 
 contrast or counterparttoit. (Even His being sent 
 to the people and [lis going forth to the Father 
 seem to allude to the sending of Moses to their 
 fathers and the pilgrimage of those fathers 
 through the wilderness to Canaan, which they 
 were celebrating.) His appearance at the fourth 
 (feast of the dedication, 782) isthe following up 
 of this contrast. [118 appearance at the last pass- 
 over (783) was the fulfilling of the typical feast 
 of the passover with the reality, the abolition of 
 it thereby. 
 
 4, The two reproaches which the Jews cast upon 
 the Lord, and Ifis answers, in their permanent 
 import. The reproach of Rabbinism that He was 
 not regularly educated, and His answer that He 
 was not self-taught, but taught of God. The re- 
 proach of the court aristocracy that He was of 
 mean birth,-and His appeal to the fact that His 
 person and His mission are a mystery of hea- 
 -enly descent; carrying with it the intimation 
 «δαί, as the Messenger of God, He bears the dig- 
 nity of God Himself. 
 
 5. The dest of true doctrine, of the true course 
 of study in order to come to the knowledge of 
 the truth, and ofthe true capacity to judge of 
 doctrine, vers, 16-18. ‘Tradition and originality. 
 
 The tracing of the wisdom of Christ to the schools 
 of the Essenes or other educational institutions, 
 is also a soulless Rabbinism, which is perfectly 
 blinded to the original resources of His mind. 
 
 6. The public appearance of Christ and the un- 
 veiling of the secret designs of His hierarchical ad- 
 versaries before the people, a parallel to His turn- 
 ing to the people in Galilee (Matt. xv. 10), a per- 
 manent type and a spiritual rule, followed in ap- 
 peals from the pope to a general council, from 
 the general council under trammels to the Chris- 
 tian people; and yet especially different from all 
 democratic solicitation of the people. Christ treats 
 the laity as accomplices of the hierarchy. The 
 mental indolence of the former supports the men- 
 tal tyranny of the latter? 
 
 7. Heubner: ‘How is it possible that after so 
 strong and plain a declaration of Jesus, men 
 should continually persist in thrusting human 
 means of education upon [lim, as Ammon, for 
 example. does (Fortbildung des Christenthums zur 
 Weltreligion, I. p. 220). Comp. Storr’s explana- 
 tion in Flatt’s Magazin, 1. p. 107 sqq.; IV. p. 
 220; Siuisskind: Jn welehem Sinn hat Jesus die 
 Gottlichkeit seiner Lehre behauptet? p. 25-47; We- 
 ber’s Programme: Jnterpretatio judicii, quod Je- 
 sus Joh. vii. 14-18 de sua ipsius doctrina tulisse le- 
 gitur, Wittenb., 1797.” 
 
 8. Circumcision as healing; or, the symbolical 
 ordinances in Israel founded on real conditions 
 of life at the time. Gradation of ordinances. 
 Jewish fundamental articles. A hint of the eter- 
 nal fundamental laws of religious and moral life. 
 
 9. Earthly, historical descent and heavenly, per- 
 sonal originality. Contrast of a polite world lost 
 in symbolical mummery, usage, conventional- 
 ism, titles, and privileges, and a real, personal 
 life coming from God and standing in God’s word 
 and Spirit, vers. 27, 29. 
 
 10. The Jews of Jerusalem sought to take Je- 
 sus,—the ultra-hierarchical and ultra-imperial 
 party, which always in its fanatical zeal outdoes 
 the hierarchical and absolutist government. 
 
 11. The various Christological systems of the 
 Jews in this chapter (vers. 15, 27, 42), atype of 
 the deep and contused divisions of opinion under 
 an apparently uniting constitution. 
 
 12. The officers and their arrest by the word 
 of Jesus, a single point in the line of Christ’s 
 cethico-psychological miracles. See Jno. ii. Dis- 
 cussion of the miracles. 
 
 13. The expression of Christ concerning His 
 going to Him that sent Him, the first gleam of 
 the Christian doctrine of heaven. 
 
 14. Ve will seek Me and will not find Me A 
 great prophecy of Christ respecting the tragie 
 retribution of the Jewish people. Seek and not 
 find. To seek salvation and not find it, is the lot 
 of a world lost in vanity; to seek and not find 
 the Messiah, the lot of wretched Israel sunk in 
 the vanity of the letter and of chiliastic worldli- 
 ness. An ultimate rectification of the false seek- 
 ing into the true seeking and finding, is not for- 
 bidden. See Rom. chs, ix. and xi. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the previous heads. 
 Even in the Lord’s wise distinction between 
 His brethren’s legal observance of the feast and 
 
CHAP. VII. 10-36. 
 
 253 
 
 eee ------ ----.----«-------ςς----ς----.-.------ςςςςςςςς-ςςςςςςοςςςςςςςςςςςς- 
 
 His own voluntary appearance at the feast (as 
 the personal truth of the feast), no guile is found 
 in His mouth, 1 Pet. 11. 22.—The wonderful wis- 
 dom with which Christ prolonged His life more 
 than a year (from the feast of Purim in ch. v.) 
 after it had fallen under the deadly hostility of 
 the Jews.—The ferment of popular opinion con- 
 cerning the Lord in Jerusalem, a token of the 
 approaching separation between His friends and 
 enemies.—Fear of the Jews, or of the despotism 
 of the letter an ancient and modern hindrance 
 to faith and knowledge.—The gospel’s victorious 
 piercing of the old Jewish hierarchy, a presage 
 of its ever fresh piercing of all hierarchical in- 
 crustations —The fear of man in the adherents 
 of Jesus, over against the fearlessness in Him- 
 self.—The example of Jesus in relying on the 
 utmost publicity against the secret plottings of 
 a wicked party spirit.—-In the midst of the feast, 
 in the midst of the temple, the Lord appears— 
 appears yet for a long while, though both seem 
 alreaily fallen into the possessioa of His enemies. 
 —The lion-like spirit of the Lord, in which He 
 seeks His lion enemy in His den: 1. Proved (a) 
 by this incident; (4) by His previous going into 
 the wilderness; (6) by His subsequent surrender 
 to the judgment of the high council. 2. Again 
 proved in the life of His apostles and in the 
 course oc the Church (the apostles in Jerusalem, 
 Peter in Babylon, Paul in Rome, missions to the 
 heathen).—The wisdom of the Lord in bringing 
 before the people the secret design of the Jewish 
 court to kill Him.—The offence of Jewish pride 
 at the Lord’s call to teach: 1. The phases of it ; 
 (a) Rabbinical offence at His want of a Rabbini- 
 cal education; (6) Offence of metropolitan peo- 
 ple at His obscure birth. 2. Its self-contradiction 
 in its expression: (4) He knows letters; (ὁ) He 
 speaks boldly, though they seek to kill Him. 
 8. Christ's declaration in the face of it; (a) As 
 to His school and His doctrine; (0) As to His 
 origin.—The alliance of ecclesiastical and secu- 
 lar party spirit against the Lord *—The fanati- 
 cism of the hierarchical party, always in ex- 
 cess of the fanaticism of the hierarchical autho- 
 rities.—The words of Jesus concerning the 
 heavenly tradition of His doctrine. 1. It is not 
 a word of man (of human invention), but a mes- 
 sage of God, of eternal and heavenly origin. 
 2. [Ὁ attests itself by the fact that whosoever de- 
 sires to do the will of God must find in this doc- 
 trine the goal of his effort. 8. It attests the 
 Lord who teaches it, by its looking solely to the 
 glorifying of God, and thereby proving the free- 
 dom of Jesus from human ambition and human 
 self-deception.—Jf any man will do His will, etc.; 
 or: Christ the goal of all really sincere, devout 
 striving.—Sincerity of will, the first and last 
 condition of true knowledge.—The mark of a 
 genuine witness of Uod, ver. 18.—The true 
 purity ef doctrine dependent on the purity of 
 the mind in its endeavors; or, the word of truth 
 dependent on the truth of the word.— Why go ye 
 about to kill Me? So Christ ever turns His de- 
 fence into attack.—How He unveils to the people 
 the fearful thought of murder against the Mes- 
 siah, which is germinating in them while yet. 
 they themselves think not of 10.--- Thou hast a 
 
 valle recent example: Napoleon III. and Pope Pius 1X.— 
 Re 
 
 devil (demon) ;” so unbelief has at all times re- 
 presented the Lord’s stern, entting insight into 
 human corruption as a morbid, melancholy con- 
 ceit of His own mind.—They charge Him now 
 with bright heedlessuess, now with gloomy, de- 
 moniacal despondency or madness, because they 
 understand not His holy mind.—Je-us often 
 taken for crazy.—How far are the words of 
 Jesus in ver. 21 an answer to the charge in ver. 
 20? They had taken offence at His work; that 
 is the beginning of the hatred of Christ, which 
 afterwards developed into the murder of Christ. 
 —Christ’s vindication of His healing on the 
 Sabbath by appeal to the circumcision which 
 was lawful on the Sabbath.—They .condemned 
 themselves in their judgment of Jesus: 1. They 
 vexed themselves over one work of the Lord on 
 the Sabbath, while in circumcision they continu- 
 ally performed works on the Sabbath. 2. They 
 broke the Sabbath for the sake of a slight ne- 
 cessity, while they charged the Lord’s healing 
 of a whole sufferer as a transgression.—Law 
 contends with law, knowledge with knowledge, 
 letter with letter, when they are not interpreted 
 and reconciled by the Spirit.—Christ, like Paul, 
 overpowered the Jews with their own weapons, 
 with their own art of Rabbinical logic.—Why 
 Jesus did not openly reveal to the people who 
 were troubled over His descent, the mystery of 
 His miraculous human birth and His eternal 
 divine nature.—How He represents the law of 
 circumcision as a law of healing.—How Ue dis- 
 closes as the kernel of it, a law of love, of 
 mercy, of liberty.—‘‘ Judge not according to 
 appearance ;” or, judging according to the letter 
 a judging according to exterior looks.—The 
 proud contempt with which the people of quality 
 in Jerusalem express themselves respecting the 
 Lord, in its spiritual imbecility : (1) More fana- 
 tical than the Jewish authorities; (2) more igno- 
 rant in regard to Christ’s descent than the people; 
 (3) wholly incapable of appreciating His spiri- 
 tual greatness.—The mocking wit of the polite 
 adversaries of the Lord in union with gross 
 ignorance.—The testimony of Christ concerning 
 His heavenly origin hardens the proud.—The 
 divine origin of the doctrine of Christ in its 
 connection with the divine origin of His being. 
 —How imagined greatness is embittered and en- 
 razed before che evidences of true greatness.— 
 They sought to take Him: bui no man, ete.—im- 
 potence of the adversary against the Lord: 1. 
 His impotence in the most diverse designs (they 
 sought to take Ilim themselves, they sought to 
 take Him through instruments). 2. Its impo- 
 tence in the presence of true power: (a) of the 
 faithful adherents of Christ; (Ὁ) of the Lord 
 Himself; (6) of the overruling o#God (His hour 
 not yet come). 8. His impotence fully displayed 
 just when His hour is come, when it seems al 
 mighty.—With the enmity of unbelief ripens 
 also the heroism of faith, vers. 30, 31.—The first 
 decided attempt of the Jewish rulers upon the 
 life of the Lord, brought on by the whispering 
 of the people that He was the Christ.—This first 
 attempt at the feast of tabernacles in the autumn 
 related to the last attempt at the passover of the 
 next year. The exalted words of Christ to the 
 people, addressed to the servants of the chief 
 priests in particular, vers. 33-36; 1. An expres. 
 
254 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 sion of His security in the full presentiment of 
 His insecurity. 2. The language of simplicity, 
 and yet oc double meaning. 38. To the Jews an 
 occasion of mockery, and yet at the same time 
 a momentous riddle. 
 
 Yet a little while am I with you (ver. 33): the 
 great importauce of the little while: 1. The period 
 of grace. 2. Tne year of grace. ὃ. The day 
 of grace. 4. The hour of grace.—The death 
 of the Lord and of His people, a voluntary going 
 ome.—-Killed at last, and yet even thereby escap- 
 ed from His murderers.—How the Jews cannot 
 get away from tlre word of Jesus: ‘‘ Ye shall seek 
 Me,” efe.—The divergent paths which separa'te 
 the Lord from His despisers: 1. The path up- 
 ward. 2. The path downward.—Christ perfectly 
 inaccessible to Hisadversaries: 1. They seek Him 
 and do not find Him. 2. They find Him, and 
 bind Him, and have Himnot. 8. They nail Him 
 up, and b wy Him, and seul the stone, and keep 
 Him not.—Acts xxvi. 7. The tragical hope of 
 Israel for the Messiah: 1. How noble in its truth. 
 2. How vain inits perversion. 38. How prophetic 
 in spite of its delusion. 
 
 Srarxe: God knows the true and better time 
 to appear and help.—That neither He nor His 
 aposties were instructed by men, shows the 
 heavenly origin of His doctrine.—Crimer: In 
 Christ are hidden all treasures of wisdom; but 
 we must go the ordinary way, go to school, 
 study, ask, e¢c., that we also may be wise.—/Zis 
 that sent me: 1. Because it [His doctrine] con- 
 tains the whole counsel and pleasure of the Fa- 
 ther, Jno. vi. 89, 40. 2. Because it was in sub- 
 stance one with Moses and the prophets, throug’ 
 whom the Father had spoken, Heb. i. 1. 3. 
 Because Christ was filled with the Spirit of the 
 Father, ch. xvii. 8. 4. Because His doctrine 
 aimed at the glory of the Father.—Zntsrus: The 
 test of orthodox and righteous teachers: 1. Their 
 being able to say with Christ in some measure 
 and truth: My doctrine is not mine, but, e/c.; 
 taking their doctrine not from their own reason, 
 but from the holy, reveded word of God. 2. 
 Their seeking therein not their own glory, but 
 the glory of God and of Christ, and directing 
 everything towards this purpose of glorifying 
 the name of God. Hearers also are bound on 
 their part to obey them, on peril of their salva- 
 tion —/f any man will, etc. As much as to say: 
 I appeal to the experience of all the devout.— 
 Masus: He who uses not the word of God with 
 the true purpose of learning and doing it, will 
 not be sure of its divinity.—In divine and spi- 
 ritual things we must believe no one absolutely 
 (blindly). but try every one’s doctrine, whether 
 it be of God, or whether the man speak of him- 
 self—Hepincgr: Many are ever learning, and 
 yet cannot come to the knowledge of the truth. 
 Why? They hear much, and do it not.—Ques- 
 NEL: A preacher must seek not his own glory, 
 but only God’s.—Masus: He whose words and 
 works aim only to honor God, ic faithfui and 
 true, and worthy to be believeu.—It is good to 
 remind people of their evi. deeds, and convince 
 them of them: perchance some will lay it to 
 heart and be converted, Mark ii. 27.—Nova 
 Bibl. Tub.: It is a sure mark of envy and malice, 
 when a man censures in others, and condemns 
 
 come so many uncharitable, false judgments of 
 our neighbor’s conduct? From our not seeing 
 to the bottom of the heart, e¢e.—Zetsius: How 
 can preconceived opinions but blind us, and pre- 
 vent our true understanding of the Scriptures? 
 —TIo the pretentious and fine-talking who boast 
 so much of their knowledge, we must show that 
 they lack the best.—Jbrd.: Satan with his tools 
 cannot hurt a hair, without the will of God.— 
 QuesNneL: Simplicity and humility open the 
 heart to divine truth, but pride and boastfulness 
 close it.—Whenx Christians are persecuted, open- 
 hearted confessors are commonly very few; men 
 keep themselves so concealed, that the confession 
 of Christ is rather a murmuring than a true 
 confessing.—Shame, that in spiritual things 
 carnal means are thought of, and the power of 
 the Spirit is opposed by the arm of secular au- 
 thority.—Hepinaer: The season of grace lasts 
 not forever: follow its drawing !—CANsTEIN: 
 It is but a little while that the pious are in the 
 world; afterwards they will be forever separated 
 from it by death. Therefore they can for the 
 little time bear a little from the wicked world.— 
 QuresNEL: The death of believers is a return to 
 their Father.—Masus: In heaven there is peace 
 foe all trouble and rest from all labor.—What 
 the world says in mockery will often prove true 
 to its hurt. 
 
 Von GertacH: A sublime disposition would 
 enable them to know divine things.—This is 
 still the proper way to attain to the knowledge 
 of the divine origin and matter of Christianity ; 
 to follow with the heart all traces of the divine, 
 and thus with honest purpose to endeavor to do 
 what God requires.—Jesus implicated the whole 
 people, because He made all responsible for these 
 purposes and acts of the rulers; without the 
 consent of the people, the rulers, even after- 
 wards, could not have put Jesus to death.—Pene- 
 trate to the spirit of my words, and contradic- 
 tions resolve themselves! 
 
 Lisco: Obedience to Jesus leads to experience 
 of the divine virtues of His doctrine and His 
 gospel (Rom i. 16), of which there are three, 
 corresponding to the three principal faculties of 
 the human spirit: power to enlighten (mind), to 
 sanctify (will), to bless (heart). (From Pascat). 
 Human things we must know in order to love 
 (only conditionally true), divine we must love 
 in order to know.—The Jews know indeed the 
 true God, but they knew Him not as the true and 
 real (they knew Him not truly in His true na- 
 ture).—The lost opportunity of grace cannot be 
 regained.—BrauNneE: Therefore not the Joing of 
 the will of God, but even before that, the will to 
 do the will of God, enables one to experience the 
 truth of Christ’s assertion that His doctrine is 
 of God. If thou only hast the will, art decided 
 in thy wish, to do the will of God as thou know- 
 est it from conscience, nature, education, Scrip- 
 ture,—this leaning of will and heart to the will 
 of God gives (as a condition) the knowledge of 
 the truth.—Ambition makes a man dull and un- 
 susceptible to knowledge. 
 
 Gossner: Whereis He? might one often ask 
 in bustling church-solemnities, or in learned, 
 flowery sermons. Where is He, the chief per- 
 son ?—There was much murmuring among the people 
 
 others for, what he does himself.—Jbid.: Whence | concerning Him.—So Christ and His truth must 
 
CHAP. VII. 37-44. 
 
 be canvassed by perverse opinions. This is so 
 to this day.—How men must avoid speaking evil 
 of any otuer, but speak a3 mu:h evil as possible 
 of Jesus.—Christ comes forth at the right mo- 
 ment.—The world calls it learning and educa- 
 tion, only when one has passed through many 
 classes ina school; of another way of learning 
 it knows nothing.—The doctrine of Jesus puis 
 us already in heaven, and thereby evinces clearly 
 and visibly enough its divine origin.—Tiose who 
 must uphold the letter of the law, and form, anal 
 would banish the Spirit from it, most sadly break 
 the law and the form. 
 
 Heusyer: Humanly speaking, Jesus was an 
 uneducated man, but He towers infinitely above 
 all the educated.—/f any man will, elec. Without 
 religious need, without longing for God and sal- 
 vation, no conviction of the truth of Christianity, 
 no faith in Christ, is possibte. To the conscience 
 all proofs inust appeal.—And it follows—which 
 few think of—that this declaration of Jesus con- 
 tains rebuke and condemnation of the strongest 
 kind: He who cannot be convinced of the divi- 
 nity of the doctrine of Jesus, etc., has no earn- 
 estness in regard to his salvation, The propo- 
 sition of Christ is universal; here the wnversio 
 logict holds. —Ambition is a betrayer of a call- 
 ing not divine, of a self-commissioned prophet, 
 
 (δ) CHRIST AS THE DISPENSER OF THE SPIRIT, THE REAU SILOAM WITH ITS WATER OF LIFE. 
 
 258 
 
 Deut. xvill. 15.—Thou hist a devii. How those 
 who now so lnpudently clear themselves, soon 
 after convict themselves ef falsehood; for the 
 p2ople loudly demanded [is death.—Wickedness, 
 enmity, always judge~ according to appearances. 
 Righteous julgmeut is only with the friends of 
 God.—All religioa is indifferentism, when men 
 govern thems-lves init by the authority of rulers; 
 this is contrary to the principle of Protestantism. 
 —But [know Him. The heart of the believer 15 
 an inaccessible sanctuary, from whjch the world 
 cannot tear out the consciousness of salvation.— 
 ScuLEreRMACHER: JZaviny never learned. Lite- 
 rally taken, this is certainly false; for from the 
 beginning of our Lord’s life the histery informs 
 us that He increased in wisdom, which means 
 that He learned. They think there were at that 
 time particular institutions, ete. In such a school 
 the Lord had not learned.—We also can make a 
 distinction between what is brought into our 
 souls by others and developed from their own 
 power, and what in them is the gift of the Spirit 
 of God.—Unless man hears the voice of the 
 divine will, he cannot know whether the doctrine 
 of Christ is of God or not.—There is no more 
 dangerous enemy of the true welfare of man, of 
 the pure salvation which we have in Christ, than 
 spiritual pride. 
 
 IN- 
 
 OREASING FERMENT IN THE PEOPLE. 
 
 Ch. VII. 87-44. 
 
 387 
 3 
 
 ὃ saying, If any man [any one] thirst, let him come unt) me, and drink. 
 
 Now]! In the last day, that [the] great day of the feast, Jesus stood and cried, 
 y ΕἸ Y 
 
 He that 
 
 believeth on [in] me, as the Scripture hath said, out of his belly [body)? shall flow 
 
 39 
 
 rivers of living water. 
 
 (But this spake he of the Spirit, which they that believe? 
 
 on [in] him should [were about to] receive, for the H ly Gaost [the Spirit] was 
 
 40 
 
 not yet g-ven, [omit given]* because that [omit that] Jesus was not yet glorified.) 
 
 Many’ [some] of the people [multitude] therefure, when they heard this saying 
 
 41 
 
 42 Others said, ‘This is the Christ. 
 
 come out of Galilee [Doth the Christ then com> fron Galilee]? 
 
 [these words],° said, Of a truth this is the Prophet [his is truly the Prophet. ] 
 But [omit But] some [Others|’ said, Shall Christ 
 
 Hath not the 
 
 Scripture said, That [the] Christ cometh of [from] the seed of David, and out of 
 the town of Bethlehem [from Bethlehem, the town |* where David was? 
 
 43 
 44 some of them would have taken him 
 laid hands on him. 
 
 So there was a division among the people [the multitude] because of him. 
 
 And 
 [wished to seize him]; but no man [one] 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 37.—[The δέ after ἐν is not without force, and should not have been omitted in the B. V—P. 5.1 
 
 2 Ver. 38.—|é« τῆς κοιλίας αὐτοῦ. 
 
 Alford and Conant retain the strong term of the A. V. 
 
 Noyes translates: from 
 
 within him ; Luther and Lange: body. Κοιλία properly means belly, abdomen, bowels, stomach, as the receptacle of food, 
 but tropically also, in Hellenistic usage, the inward parts, the inner man, theheert (καρδία ; comp. the Lat. viscera), and so 
 
 Ὁ 18 taken here by (hrysostom and others. 
 
 The LXX. often interchange κοιλία and καρδία. 
 
 See the Exrg.—P. §.] 
 
 8 Ver. 39.—Lachmann [Alford] reads πιστεύσαντες [those who believed] instead of πιστεύοντες, on the authority of B. L. 
 
 T. [N. Ὁ. rel. Tischend.: πιστεύοντες.---Ρ, 5. 
 
 # Ver. 39.—Ay.or [ Holy before Spirit)is omitted by Lachmann and Tischendorf, after the Vulgate, Itala, most versions 
 K.T, As B. Ὁ. and others haye the word, we may suppose the omission of ἅγιον to haye been occasioned by doctrinal con- 
 
255 
 
 siderations. which, however, have rather made the passage more difficult than easier. 
 | Both ἅγιον and δεδομένον are wanting in Cod. Sin. which simply reads οὕπω yaa 
 So Tischendorr in the 8th ed. 
 Westcott and tlort put [ἅγιον] δεδομένον on the margin.—P. 8.] 
 
 alter Cod. B., retains, st aids less firm. 
 ἣν πνεῦμα (without th: article), 
 brackets. 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Δεδομένον [given] which Lachmann, 
 
 Alford omits δεδομένον and retavas ἅγιον, but puts it in 
 
 ὁ Ver, 4).—Ex τοῦ ὄχλου οὖν akovcavtes. ‘Lhe πολλοὶ (text. rec.] or τινὲς [explanatory] are dropped, according to 
 
 B. DLL. 'T. &. 
 
 6 Ver. 4).—Tav λόγων, Lachmann, Tischendorf, according to [$$] B.D. E.G. &c. [Cod. Sin., Tischend., Alf.: τῶν λόγων 
 
 τούτων. Lat. hos sermones, verba tla, hee wra, 
 
 The text. rec. reads τὸν Aoyov —P. 8. 
 
 7 Ver. 41.—Instead of ἄλλοι δὲ, Lachmann has ot δὲ, αἰτοῦ B. L., ete. | tischend. after Cod. Sin.: ἄλλοι-- ἄλλοι without 
 
 6e.—P. 5. 
 
 8 Ver, 42.—[This is the position of the Greek, ἀπὸ Βηθλ. τῆς κώμης ὅπου.---Ρ, 5.1 
 
 EXEGETICAL AND CRITICAL. 
 
 Ver. 87. In the last day.—Meyer: ‘As the 
 eighth day (the 22d ‘Visvi according to Lev. xxiil. 
 84; Numb. xxix. 35; Neh. viii. 18) was reck- 
 oned in with the seven days of the feast proper, 
 and as, Succah, fol. 48, 1, the last day (POS) of 
 
 the feast is the eighth, John certainly meant this 
 day and not the seventh (Theoph., Buxtorf, Ben- 
 gel, Reland, Paulus, Ammon); especially as it was 
 customary ata later period to speak of an eight 
 days’ celebration cf the feast of tabernacles (2 
 Macc. x.6; Joseph. Ant. ILL. 10, 4; Gem. Eruvin. 
 40, 2; Midr. Kohel. 118, 3). To this corres- 
 ponds, too, the translation ἐξόδιον (finale of the 
 feast), by which the Septuagint expresses the 
 designation of the eighth day, N)SY [solemn 
 assembly] in Lev. xxiii. 86; Num. xxix. 85; 
 Neh, viii. 18. Comp. Ewald, Al/erthiimer, p. 
 431.” Tholuck: “ΓΑ general jubilee (Plutarch 
 calls it a Bicchanal) and splendid ceremonies of 
 many kinds took place at this feast, so that the 
 Rabbis were accustomed to say: He who has 
 not seen these festivities, knows not what jubilee 
 is. Soe H. Majus: Diss. de haustu aquarum.” 
 Alford takes the same view as to the diy, and 
 thea tries to solve the difficulty which attaches 
 to it. ‘*The e/yhth diy seems here to be meant, 
 and the last of the feast to be popularly used. 
 But a difficulty attends this view. Our Lord 
 certainly seems to allude here to the custom 
 which prevailed during the seven days of the 
 feast, of a priest bringing water in a golden 
 vessel from the pool of Siloam witha jubilant 
 procession to the temple, standing on the altar 
 and pouring it out there, together with wine, 
 while meantime the Hallel (ΡΒ. exiiil.—exviii.) 
 was sung. This practice was by some supposed 
 —as the dwelling in tabernacles represented 
 their life in the desert of old—to refer to the 
 striking of the rock by Moses:—by others, to 
 the rain, for which they then prayed, for the 
 seed of the ensuing year:—by the elder Rabbis 
 (Maimonides, cited by Stier, iv. 831, ed. 2), to 
 Isa. xii. 3, and the effusion of the Holy Spirit 
 in the days of the Messiah. But it was univer- 
 sally agreed (with the single exception of the 
 testimony of R. Juda Hakkadosh, quoted in the 
 tract Suwcer, which itself distinct'y asserts the 
 contrary), that on the cighth day this ceremony 
 did not take place. Now, out of this difficulty I 
 would extract what I believe to be the right in- 
 terpretation. It was the eighth day, and the 
 pouring of water did not take place. But is 
 therefore (as Liicke will have it) all allusion to 
 the ceremoay excluded? I think not: nay, I 
 believe it is the more natural. For seven days 
 the ceremony had been performed, and the Hal- 
 lel sung. On the eighth day the Hallel was 
 
 sung, but the outpouring of the water did net 
 take place: ‘desideraverunt aliquid.’ * Then Jesus 
 stood and cried,’ etc. Was not this the most na- 
 tural time? Was it not probable that He would 
 have said it at a time, rather even than while 
 the ceremony itself was going on?” This ac- 
 cords with the view taken by Lange (see below 
 and Doctr. and Eruroan No. 1), but Words- 
 worth, Owen aad others defend the usual opinion 
 that on the cighth day as well as on those pre- 
 ceding, anid with louder and more general ex- 
 pressions of joy, the priest brought forth, in a 
 golden vessel, water from the spring of Siloam, 
 and poured it upon the altar, and that Jesus at 
 that very time proffered the water of life to all 
 who would come unto Him and drink.—P. 8.] 
 
 The last day of the feast of tabernacles was an 
 especially high day, being the close of the feast 
 (as well as of the festal season of the year), and 
 being a Sabbath, a day on which the congrega- 
 tion assembled according to the law (Ley. xxiii. 
 36), and which was therefore distinguished by a 
 special sacrificial ritual. But one thing the day 
 lacked, which distinguished the other days. On 
 each of the seven preceding days, in the morn- 
 ing, occurred the festal water-drawing. A priest 
 drew water daily witha large golden pitcher (hold- 
 ing about two pints and a half) from thespring of 
 Siloam on the temple hill, brought it into the 
 temple, and poured it out mingled with sacrifi- 
 cial wine, into two perforated dishes at the altar. 
 The ceremony was accompanied with the sound 
 of cymbals and trumpets, and the singing of the 
 words of Isa. xii. 3, which Rabbi Jonathan para- 
 phrased: ‘*With joy shall ye receive the new 
 doctrine from the chosen righteous.” This was 
 the celebration of the miraculous springs which 
 God opened for the people on their pilgrimage 
 through the wilderness. But because the eighth 
 day marked the entrance into Canaan, the water- 
 drawing ceased. On this day the springs of the 
 promised land gave their waters to the people; 
 an emblem of the streams of spiritual blessing 
 which Jehovah had promised to His people. To 
 this symbolicat performance the words of Jesus 
 on the last day of the feast evidently refer (Le- 
 ben Jesu, IIL. p. 619). It is of no account that, 
 according to Rabbi Juda, the pouring out of the 
 water took place on the eighth day also. This 
 was probably a later supplement, if the state. 
 ment is not an error. 
 
 The great day {τῇ jceydAn].—That is. espe~ 
 cially great in compurison with the other days.* 
 See the preceding remarks. Philo also [ De Sep- 
 tenaris IL. 298] observes that it was the close of 
 the yearly feasts; ἡ, ὁ. of the three great feasts, 
 not of all. 
 
 Cried, saying.—Jesus had not hitherto so 
 
 *(Meyer: The μεγαλότης of the eighth day consisted just 
 in this, that it brought the great feast to a solemn close.]} 
 
a 
 
 CHAP. VII. 37-44. 
 
 267 
 
 --- ο-.--᾿θ θοθ -.,ὅ---Ἐ-α-...-᾽ τ. - - -- κςτ---α---ς-.ςςς --.--------Ο----ς-----ςς- 
 
 openly presented Himself as the personal object 
 of a saving faith. , 
 
 If any one thirst [7.e. whosoever thirsts] 
 let him come to me and drink.—See the 
 observatious on ver. 51. The reference of this 
 preaching of salvation under the promise of a 
 miraculous draught and fountain of water to the 
 water-drawing is groundlessly considered by 
 Meyer to be dubious. It agrees entirely with 
 the character of the fourth Gospel, in which 
 Jesus presents Himself in the most varied ways 
 as the fulfilment of the Old Testament symbols. 
 The spiritual import of the water-drawing ap- 
 pears in Isa. xii. 3 [with joy shall ye draw 
 water out of the wells of salvation” ]. This 
 water-drawing must be distinguished from the 
 devotional water-drawing on days of humiliation 
 and fasting, 1 Sam. vii. 6. 
 
 [The invitation first given to the Samaritan 
 woman at Jacob’s well, is here extended to all the 
 people on the great feast in Jerusalem. The 
 N. I. closes with a similar offer of the water of 
 life (Rev. xxii. 17). There is an inner thirst as 
 there is an inner man, and the former is deeper 
 and stronger than the thirst of the body, and 
 can only be satisfied from the fountain of life in 
 Christ. ‘‘Under the imagery of one thirsting 
 for water, which everywhere, and especially in 
 countries like Palestine where the want of water 
 is so frequently experienced, would be well un- 
 derstood, our Lord proffers to all such persons 
 that which will forever satisfy the longings .of 
 the soul and give it permanent rest.” Owen. 
 «An allusion to the water drawn in a golden 
 vase from the pool of Siloam and poured on the 
 altar in the temple...as a memorial of the 
 water from the rock smitten in the wilderness, 
 and typical of the living water of the Spirit from 
 the true Rock (1 Cor. x. 4).””, Wordsworth.—P. 8. ] 
 
 Ver. 88. He that believeth* in me, ¢ic. 
 —Explaining the expression: ‘‘Come unto me 
 and drink.” —As the scripture hath said — 
 These words are not te be connected with ὁ πισ- 
 τεύων, as if the meaning were: ‘‘He who ac- 
 cording to the scripture believeth in Me” (Chry- 
 sostom, Calovius, and others). An ἔστε may be 
 
 understood. Meyer: “Ὁ πιστεύων is nominat. 
 absol. The question then is, what words of 
 
 Scripture the Lord means. The expression 
 [which follows: “out of his body shall flow 
 rivers of living water ”’] does not occur literally 
 in the Old Testament; sothat Whiston and others 
 took up the idea that it was from some canonical 
 or apocryphal sources now lost. Against this 
 are (1) the usage of the New Testament, (2) the 
 general reference to ‘“‘the scripture,” which, as 
 such, seems to be intended to point rather toa 
 promise running through the Old Testament than 
 to any particular passage (see Isa. xliv. 3; lv. 1; 
 especially lviii. 11; Ezek. xlvii. 1 ff.; Joel ii. 28; 
 Zech. xiii. 1; xiv. 8). Olshausen fixes particu- 
 lariy on those passages which promise a flowing 
 forth of living water from the temple, the be- 
 
 ἘΓῸ πιστεύων is an emphatic absolute nominative. The 
 predicate is not expressed, but implied in the words ποταμοί 
 +..pevoovow. Such irregularity is not unfrequent in the 
 best Greek classics. It is intended to give greater promi- 
 nence to the noun, hence to the necessity of faith. Similar 
 instances John vi. 39 (way); xvii. 2; Acts vii. 40; Apoc. 
 ii. 26 (ὁ νικῶν--δώσω αὐτῷ): iii. 12, 21; comp. Buttmann, 
 imate Grammatil, p.325.—P. 8.] 
 
 liever being considered as a living temple.* And 
 undoubtedly Christ at least would as surely have 
 Ilimself considered the true temple-fountain, as 
 He in ch. ii. presented Himself as the true tem- 
 ple. The notions of the temple (ch. ii.) and the 
 fountain (ch. iv.) here run together Tue ques- 
 tion is whether the believer also will himself be 
 atemple-spring. See the next paragraph. 
 
 Out of his belly (body).— Ἐκ τῆς κοιλίας 
 αὐτοῦ. ‘That κοιλία (7123) may denote in Hebrew 
 usage the inward part, the heart, is proved by 
 Prov. xx. 27, and similar passages {see Bret- 
 schneider’s Lexicon); hence Chrysostom [his 
 successors] and others have taken κοιλία as equi- 
 valent to καρδία. [Augustine: the inner man, 
 the heart’s conscience.—P. 5.1 The only ques- 
 tion is, why the Lord chose the strong term. 
 Meyer [p. 812] thinks it should be strictly un- 
 derstood of the abdomen [Bauchhdhle, as the 
 receptacle of water taken into a man], and 
 then this should be taken figuratively. His 
 body shall give forth living water as a stream of 
 a fountain (through the mouth!); without the 
 figure, the divine grace and truth which the be- 
 liever has taken from the fulness of Christ into 
 his inner life, remains not shut up within him- 
 self, but imparts itself in overflowing abundance 
 to others. This rendering accounts for the 
 striking expression κοιλία no better than that of 
 Chrysostom. Κοιλία, in the wider sense denotes 
 any belly-like cavity [the belly of the sea, of a 
 mountain, of a large vessel, efc.]. If we keep in 
 view the symbolical reference to the ‘* water- 
 feast,”’ we may refer the expression to the belly 
 of the temple hill (Gieseler [in the Studien und 
 Kritiken, 1829, p. 158 f.]; see Liicke, Il. p. 229), 
 and also to the body of the great golden pitcher 
 with which the priest drew the water (Bengel). 
 We have previously (Leben Jesu, 11., p. 945) 
 civen the former interpretation.; Butas Christ 
 Himself is the parallel of the temple hill with 
 the spring of Siloam, so the believing Christian 
 is well represented by the golden pitcher with 
 which the priest drew the water; at least this 
 enters irto the choice of the expression.{[ ‘The 
 
 * (The most remarkable and appropriate of these passiges 
 are Ezek. xlvii. 1-12, where rivers are prophetically described 
 asissuing from under the threshold of the temple eastward 
 (ver. 1), and making alive and healing all that is touched by 
 them (ver. 9); Zech. xiv. 8: “And it shall be in that day, that 
 living waters shall go out from Jerusalem” (ἐξελεύσεται 
 ὕδωρ ζῶν ἐξ Ἱερουσαλήμ); and Isa. Iviii. 11, where Jehovah 
 promises the thirsty to satisfy his soul in drought and to 
 make him “like a watered garden, and like a spring of water, 
 whose waters fail not.” ‘To these prophetic words the quota- 
 tion applies in a free and comprehensive way, and the charac- 
 tvristic ἐκ τῆς κοιλίας αὐτοῦ is an interpretation in applica- 
 tion to the individual believer. Compare here also the re- 
 marks on p. 182 in regard to the fact made almost certain by 
 recent researches that there wasa living spring beneath the 
 altar of the temple, from which all the fountains of Jerusa- 
 lem were fed, the source of the * Brook that flowed hard by 
 the oracles of God.’—the “perennial mver the streams 
 whereof shall make glad the city of God” (Ps. xlvi. 4).—P. 8.] 
 
 + (So also Olshausen: The believer is here represented as 
 alivying temple. Alford: The temple was symbolic of the 
 Boiy of the Lord (see ch, ii. 21); and the Spirit which dwells 
 in and flows forth from His people also, who are made like 
 unto Him, Gal. iv. 6; Rom. viii. 9; 1 Cor. iii.6—P. 8.] 
 
 1 [This interpretation seems rather far-fetched. The cavity 
 of a small vessel is hardly designated by belly. Besides the 
 Christian is not only an instrument, but a living member, of 
 Christ, and Christ Himself is in him. Godet’s reference to 
 the rock in the wilderness, which Moses smote, so that ἐκ 7. 
 κοιλίας αὐτοῦ corresponds to 3322, Ex. xvii. 6, is still more 
 artificial.—P. 8.] cons 
 
258 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 meaniag 1s: The whole Christian is a vessel 
 of grace emptied of vanity, filled with the 
 Spirit. Of course the pitcher of itself yields no 
 stream of living water; but this is just the 
 miracle of the true life, that, being drunk (ch. 
 iv. 10) or drawn in faith (as in our passage), it 
 becomes a flowing fountain of living water. ΤῸ 
 refer the ἐκ τῆς κοιλίας. αὐτοῦ to Christ (Hahn: 
 Theologie des Neuen Testaments, I. p. 229 [and 
 Gess: Person Christi, p. 1007), javs with the 
 context, especially ver. 39. 
 explained below. 
 
 [Shall flow rivers of living water.— 
 ΠΠοταμοί is put first in the original to emphasize 
 the abundance. Chrysostom comments on the 
 plural: ‘‘ Rivers, not river, to show the copious 
 and overflowing power of grace: and living 
 water, i. 6. always moving; for when the grace 
 of the Spirit has entered into and settled in the 
 mind, it flows freer than any fountain, and 
 neither fails, nor empties, nor stagnates. The 
 wisdom of Stephen, the tongue of Peter, the 
 strength of Paul, are evidences of this. Nothing 
 hindered them; but, like impetuous torrents, 
 they went on, carrying everything along with 
 them.”—P. 5.1 
 
 Ver. 39. But this spoke he of the Spirit 
 which they that believe in him were 
 about to receive.—[An explanatory remark 
 of the Evangelist similar to the one in ii. 21. 
 Important for apostolic exegesis. Otherwise the 
 Evangelists never insert their own views or feel- 
 ings to interrupt the flow of the objective narra- 
 tion which speaks best for itself.—P. S.].—Ac- 
 cording to Lightfoot the Rabbins also considered 
 the water-pouring or libation of the feast of 
 tabernacles as the outpouring of the divine 
 Spirit (haustio Spiritus Sancti). [Comp. the pro- 
 phetic predictions of the Messianic outpouring 
 of the Spirit, Joel iii. 1; Isa. xxxii. 16; xliy. 3; 
 Ezek. xxxvi. 25; xxxix. 29]. 
 
 According to Liicke (11. p. 230) the ‘living 
 water ”’ is intended to mean as much as ‘ eternal 
 life”’ [iv. 10, 14], but not the Holy Spirit ; and 
 John’s exposition may be indeed ‘‘ epexegetically 
 correct, but is not, exegetically accurate.”’* His 
 arguments are: (1) “The outflowing, ῥείσουσιν 
 ἐκ, is not a receiving (λαμβάνειν). But the re- 
 ceiving is everywhere identical with faith, and 
 the Spirit, which the believers received, also in 
 fact flowed forth. (2) ‘*The ῥεύσουσιν cannot be 
 an absolute future, excluding the present.” But 
 neither has the gospel history made the out- 
 pouring of the Holy Ghost so; for before this, in 
 fact, a certain miraculous power already flowed 
 forth from the apostles [comp. also xx. 22]. (9) 
 ‘¢ Olshausen, it is true, observes that even in the 
 New Testament the Spirit is conceived under 
 the figure of water, as the description of the 
 
 *fAlford justly remarks that it is lamentable to see such 
 an able and generally right-minded commentator as Liicke 
 carping at the interpretation of an apostle, especially John, 
 who of all men had the deepest insight into the wonderful 
 analogies of spiritual things. ‘The difficulties raised by 
 Liicke rest in his own misapprehension. John does not say 
 that the promise of our Lord was a prophecy of what hap- 
 mened on che day of Pentecost, but of the Spirit which the 
 believers were about to receive. The water of life after all 
 is the life of the Spirit, for the“ Spirit is life” and ‘“ the 
 mind of the Spirit is life.” Rom. viii. 6,10. The communi- 
 cation ef eternal life always implies the gift of the Spirit of 
 Christ.—P. 8.) 
 
 The living water is | 
 
 Spirit as ‘poured out,’ Acts x. 45, Tit. iii. ὃ, 
 
 clearly shows. But how comes it, that the cor- 
 responding emblem of water is never expressly 
 used in the New Testament for the Holy Ghost. 
 We have vdwp τῆς ζωῆς, but never ὕδωρ τοῦ πνεῦ- 
 ματος. This is accounted for by the fact that 
 the symbol arose from the contrast, so vivid to 
 Palestinians, between the stagnant water of cis- 
 terns and the living water of springs. The 
 legal system gave a certain measure of life, like 
 cistern water, which did not propagate itself, 
 and easily corrupted. ‘The gospel dispensation 
 of faith gave the water of life, which like a 
 fountain replenished itself, increased, and was 
 always fresh. And this was the Spirit. Liicke 
 says: ‘The essential affinity of the expressions 
 ζωὴ αἰώνιος and πνεῦμα is undeniable.” Here, 
 however, is more than affinity; the two expres- 
 sions denote the same life of the Spirit, only 
 under different aspects. 
 
 Meyer rightly adduces for the correctness of 
 the Evangelist’s explanation the strength of the 
 term ποταμοί (to which petoovor may be added). 
 But when he goes on to remark, that John does 
 not consider the Holy Ghost Himself to be meant 
 by the living water, but only says of the whole 
 declaration, that Jesus meant it of the Holy 
 Ghost, leaving the Christian mind to conceive 
 the Spirit as the Agens, as the impelling power 
 of the stream of living water,—he runs substan- 
 tially into Liicke’s interpretation. 
 
 We have only to distinguish between the Spirit 
 of the life, as the cause, and the life of the Spirit, 
 as the effect; carefully remembering that the 
 cause and the effect are here not physically 
 separate, but penetrate each other. Assuredly 
 the words of Jesus speak directly of the opera- 
 tion of the Holy Ghost. The Spirit is a self- 
 supplying spring. ) 
 
 On the doctrine of the Spirit of God in the 
 Old Testament and of the Holy Ghost in the 
 New, comp. the biblical and dogmatic theologies; 
 Spirit is the uniting formative principle of visi- 
 ble life. So’the air, the symbolical spirit of the 
 earth; so the spirit in man. And the Spirit of 
 God is, in the first place, the uniting life and 
 formative principle of the creation (Gen. i. 2; 
 Ps. xxxiii. 6); then, of the life of the creature, 
 and in particular of man (Gen. vi. 3; Ps. civ. 
 29, 80); then, of the theocracy (Num. xi. 25, 
 etc.). Subsequently the promise of a new king- 
 dom (see the Prophets). So in the New Testa- 
 ment, the one life and formative principle of the 
 life of Jesus, of the body of disciples, of the 
 New Testament Church, of the new world. 
 
 For the (Holy) Ghost was not yet 
 [οὔπω γάρ ἣν πνεῦμα (dytov).*—For the 
 
 *[The ἦν can, of course, not refer to the essential or personal 
 existence and previous operation of the Spirit, who is coéter- 
 nal with the Father and the Son, who manifested Himself in 
 the creation (Gen. i. 3; Ps. xxxiii. 6) and through the whole 
 0. 'T. economy, as the organizing, preserving, enlightening, 
 regenerating and sanctifying principle (Gen. vi. 3; Ex. xxxi. 
 3; Ps. li; civ., efe.), who inspired Moses and the prophets 
 (Num. xi. 25; 1 Sam. x. 19, 26; Isa. 1xi.1; 2 Pet. i, 21), who 
 overshadowed Mary at the conception of Christ (Matt. i. 20; 
 Luke i. 35), who descended upon Him without measure at the 
 baptism in Jordan (John i. 82, 38 ; iii. 35), but to the presence 
 and working of the Spirit as the Spirit of Christ with the 
 fulness of the accomplished redemption in the Christian 
 Charch, or to the dispensation of the Spirit, which, accord- 
 ing to the promise of Christ (John xiv.-xvi.), commenced 
 after His resurrection and ascension, on the day of Pentecost. 
 
CHAP. VII. 37-44. 
 
 259 
 
 reasons above given we keep the ἅγιον. The 
 Spirit was already always present; the Spirit 
 of God had evidenced Himself even in the Old 
 Testament; but the revelation of God as Holy 
 Ghost was rt yet given. In the glorification 
 of Christ thy Spirit of God first came to view as 
 the Holy in ‘he specific New Testament sense. 
 
 The ἦν is tuerefore emphatic; He was not yet | 
 
 present and manifest upon earth to men. The 
 addition [dedouévov, given, in the E. V.] in cod. 
 B. (Lachmann) seems to be a gloss explanatory 
 of the difficult term. Christ was conceived, in- 
 deed, by the Holy Ghost, and anointed with 
 the fulness of the Spirit; but this was as yet a 
 mystery to the world; the Holy Ghost could not 
 come into the world till after the ascension of 
 Christ, John xvi. 7. Hofmann (Schrifibeweis I., 
 p. 196): ‘The outpouring of the Spirit was the 
 demonstration of His super-mundane nature ’— 
 and of His intra-mundane existence; the appro- 
 priation of His perfect form of life and vital 
 operation to the world (comp. Acts xix. 2).— 
 ««The Macedonians were unwarranted in apply- 
 ing this passage against the personality of the 
 Holy Ghost. It is metonymia cause pro effectu.” 
 Heubner. (Or also: melonymia existentixe pro 
 revelatione). 
 
 [Because Jesus was not yet glorified 
 (édofac¥7).—By the atoning death, resurrection 
 and ascension of Jesus to the right hand of God 
 the Father, from whence He promised to send 
 and did send the Spirit, as the Spirit of the gos- 
 pel redemption. In promising this Spirit, Christ 
 expressly said that He must withdraw His visi- 
 ble presence from the disciples and return to the 
 Father before the Comforter could come (xvi. 7). 
 The previous working of the Spirit under the 
 old dispensation was preparatory, prophetic, 
 fragmentary and transitory, like the manifesta- 
 tions of the Logos before the Incarnation. On 
 the day of Pentecost the Spirit took up His 
 abode in the Church and in individual believers, 
 as an immanent and permanent principle, as the 
 Spirit of the God-Man and Sayiour, as the Spirit 
 of adoption, as the Spirit of truth and holiness, 
 who reveals and glorifies Christ in the hearts of 
 believers, as Christ revealed and glorified the 
 Father, and abides with them forever.—P. 8.] 
 
 Vers. 40, 41. When they heard the say- 
 ings [instead of this saying ].—The reading: 
 ‘heard the sayings,” has the weight of authori- 
 ties. The total impression of Christ’s utterances 
 at the feast is therefore intended. The ‘‘ heard” 
 is emphatic: those of the people who listened to 
 Him with earnestness (ἀκούσαντες τῶν λόγων, 
 said, etc.-—Of a truth this is the Prophet.— 
 Meyer groundlessly says, this means the pro- 
 phet who was to precede the Messiah, not the 
 Messiah Himself; and yet it means the person 
 promised in Deut. xvili. 15. That is, these 
 people are all agreed that Jesus is the Prophet 
 in general. After this, however, they divide. 
 Some are decided, others arenot. The ἀκούσαν- 
 τες separate into ἄλλοι, ἄλλοι. The former de- 
 clare outright, that He is the Prophet of Deut. 
 
 The readings δεδομένον, δοθέν, ἐπ᾽ αὐτοῖς, are all superfluous 
 glosses to guard against a misunderstanding. If anything is 
 to be supplied to ἦν, it should rather be present (aderat), or 
 working (ἐνεργοῦν), or in the believers (ἐν πιστεύουσι) from 
 the preceding.—P. 8 
 
 xviii. 15; He is the Messiah. The latter, whe 
 would admit Him to be the Prophet, the fore- 
 runner of the Messiah according to the Jewish 
 theology, have a difficulty—the supposed Galilean 
 origin of Christ. The birth of Christ in Beth- 
 lehem was unknown to them. John considers it 
 superfluous to show up their error, and hence 
 De Wette has gratuitously inferred that John 
 himself did not know that Christ was born in 
 Bethlehem.* John well knew that the con- 
 ditions of faith had to lie higher and deeper 
 than such a circumstance. Minds which sin- 
 cerely yield themselves to the impression of 
 Christ, could easily learn His origin, and so be 
 delivered from their error. 
 
 Ver. 42. Hath not the scripture.—lIsa. xi. 
 1; Jer. xxiii. 5; Mic. v. 1.—Where David 
 was.—l Sam. xvi. 
 
 Ver. 43. So there was a division.—This 
 division or violent split among those who ac- 
 corded recognition to the Lord in different de- 
 grees, must be distinguished from the division 
 between all those who were friendly to Him and 
 the enemies, of whom ver. 44 at once goes on to 
 speak, or the analogous divisions in ch. ix. 16 
 and x. 18. There were at first but a few among 
 the people, who made common cause with the 
 hostile Pharisees. See below. 
 
 Ver. 44. And some of them.—That is, not 
 of the two preceding classes, but of the people 
 who heard His words. As ἐξ αὐτῶν stands after 
 ἔϑελον, it is even a question whether the words 
 should not be ἐξ ἑαυτῶν: would have taken Him 
 of themselves, on their own responsibility. De 
 Wette thinks they might have wished to rally the 
 intimidated officers. But the probability is that 
 the officers, as a secret police, as under-sheriffs, 
 had mingled with the people; for no point is 
 mentioned, at which they showed themselves 
 openly ; and such an arrangement would corres- 
 pond with the scrupulous caution of the Sanhe- 
 drists. These hostile people, therefore, felt an 
 impulse to open the summary process of zealot- 
 ism against Jesus.—But no man laid hands 
 on him.—They were still fettered by the coun- 
 sel of God, on the one hand, the fear of the ad- 
 herents of Jesus, on the other, an involuntary 
 awe. And that the servants of the Sanhedrin 
 did not venture to seize the Lord, we first learn 
 in the next section. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. Tt yields an incongruous conception, to sup- 
 pose (with Tholuck and the older expositors,) 
 that Jesus stood and proclaimed aloud the words 
 of vers. 37 and 38, while the priest was carrying 
 that holy water through the fore-court, and the 
 people were giving themselves up entirely to 
 
 *[{Alford: “The mention of the question about Bethlehem 
 seems to me rather to corroborate our belief that the Evan- 
 gelist was well aware how the fact stood, than (De Wette) to 
 imply that he was ignorant of it. That no more remarks 
 are appended, is natural. John had one great designin writing 
 his Gospel, and does not allow it to be interfered with by ex- 
 planations of matters otherwise known. Besides... if John 
 knew nothing of the birth at Bethlehem, and yet the mother 
 of the Lord lived with him, the inference must be that she 
 knew nothing of it,—in other words, that it never happened.” 
 Owen argues from this passage in favor of the importance of 
 the genealogical tables of Matthew and Luke to answer 
 Jewish objections like these against the acknowledgment of 
 Jesus as the Messiah.—P. 8.] 
 
260 
 
 their jubilations over this symbol. Just then He 
 would have announced that in Him was offered 
 in reality what was there signified in symbol. 
 So public an assault upon the temple-worship, 
 as should assume even the appearance of a vele- 
 ment rivalry, cannot be expected of the Lord. 
 On the contrary, ihe eighth day, with its Jack of 
 the festal water-drawing, must have brought with 
 it to the attendant people a sense of want, to 
 which Jesus addressed His call with good effect. 
 At that moment, when the symbolical lights of a 
 legally inefficient religion were burning low and 
 going out, the evangelical substance of the sym- 
 bols appears. ‘The points which determine the 
 symbolical utterance of the Lord are these: (1) 
 The water-drawing was a symbol of spiritual 
 blessing. The redeemed of Israel, on their sec- 
 ond return to Canaan, were to draw water on 
 the way with joy out of the wells of salvation, 
 Is. xi. 12; xii. 8. (2) Siloam was situated, in- 
 deed, on the temple-hill, but it rose not in the 
 temple itself, but outside of it, at the foot of the 
 holy mountain. So the true spirit of life was 
 lacking in the sacerdotal worship of the temple; 
 it appeared most in the prophetic office, symbol- 
 ized by the fountain of Siloam in Is. viil. 6. (3) 
 Hence the prophets foretold the future priest- 
 hood and worship of the Spirit under the figure 
 of a stream issuing fromthe temple, Ezek. xlvii.; 
 Joel iii. 18. All Jerusalem was to become full 
 of fountains, Zech. xiv. 8; in fact the whole peo- 
 ple was to be like a watered garden, and like a 
 spring of water, Is. lviii. 11. (4) The eighth 
 day of the feast of tabernacles, in its symbolical 
 place, denoted the time of this gushing life of 
 the Spirit; hence it was primarily a day of ex- 
 pectation, of longing, of prayer for the outpour- 
 ing of the Holy Ghost (see Leben Jesu, 11. p. 
 942). This is the Lord’s opportunity. In Him 
 the miraculous fountain of the eighth day, for 
 the breaking forth of which from the temple they 
 hoped, was given to the people. 
 
 2. Out of his belly. Tholuck: ‘‘Luthardt’s ob- 
 servation, that ‘even the corporeal nature was 
 to be an abode of the Holy Ghost,’—is irrelevant.” 
 Yet this is, in fact, involved in the idea of regen- 
 eration, of the inner man, of the members made 
 instruments of righteousness (see Leben Jesu, 11. 
 945: «Their new human nature itself will be- 
 come the ground whence these springs of water 
 shallissue”). Rivers of living water. While in 
 chap. iy. 14, the self-replenishing of the inner 
 life is promised, here the impartation of new life 
 appears in its tendency to issue into the world 
 as a Strgam for the refreshing of others. Comp. 
 Tholuck, p. 224. 
 
 3. On the relation between the Holy Ghost and 
 eternal life, comp. the Exegetical and Critical 
 remarks on ver. 39. 
 
 4. Kor the Holy Ghost was not yet (given). In 
 what sense? since even in the Old Testament 
 the Spirit of God, as the Holy Spirit, inspired 
 the prophets, 2 Pet. i. 21, and was the principle 
 of life in the devout, Is. Ixiii. 10, 11; Ps. li. 12; 
 exlili. 10, That the prophets of the Old Testa- 
 ment were conscious of a difference between the 
 measure of the Spirit vouchsafed to them and the 
 New Testament revelation of the Spirit, isshown 
 just by the Old Testament predictions of the 
 streams of living water (see above); of the effu- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 sion of the Spirit (Joel iii. 1); of the anointing 
 of the Messiah with the sevenfold Spirit of God 
 (Is. xi. 2; lxi. 1); and of the Spirit of the in. 
 ward law, or of regeneration (Jer. xxxi. 33; 
 Ezek. xxxvi. 26). . Tholuck: “*The majority of 
 ancient and modern commentators consider the 
 difference only quantitative (one of degree). 
 Chrysostom: ἢμελλε τὸ πνεῦμα ἐκχεῖσθαι δαψιλῶς, 
 etc. Chrysostom, however, gives a qualitative 
 difference (difference in kind (?) not in the πνεῦμα 
 itself, but in the aim of its operations: Εἶχον μὲν 
 οἱ παλαιοὶ πνεῦμα αὐτοί, ἄλλοις δὲ οὐ παρεῖχον. 
 Such a difference in the πνεῦμα itself Augustine 
 points out, in the fact that the Christian impar- 
 tation of the Spirit was connected with miracu- 
 lous gifts; so Maldonatus, the Lutheran exposi- 
 tors ‘'arnow, Hunnius, Gerhard, Loc, 1., 308, 
 Lyser, Calovius, Meyer.” Evidently this would 
 not prove much; for the Old Testament prophets 
 also wrought miracles. Brenz, in singularly ar- 
 bitrary style: ‘Not till after Pentecost did the 
 preaching de remissione peccatorum go forth, which 
 was in the strict sense the opus Spiritus.” —This 
 is, after all, of the centre of the thing, though 
 not the whole thing. On the contrary Luthardt 
 regards as the qualitative difference that which 
 is indicated in Rom. viii. 15 and 2 Tim. i. 7: 
 ‘‘The Holy Ghost was not yet in His office; the 
 old preaching and law were still inforce.” That 
 is, correctly, it was not yet the economy of the 
 Holy Ghost. ‘*Cocceius also, in cpposition to 
 the identification of the economies which was 
 current in his time, presses this distinction of 
 the tempus promissionis et consummationis. Hqui- 
 dem puto, hic evidentissime dici, adeo mullum interesse 
 inter tempus, quod antecessit glorificationem Christi 
 et id, quod conseculum est,” etc. P. 226.—The com- 
 plete exhibition of Christ and [lis work in his- 
 tory was the odjective condition precedent of the 
 outpouring of the Holy Ghost; the complete 
 spiritual susceptibility of the disciples, as matter 
 of history, and in them the susceptibility of the 
 world, was the subjective condition. Not until 
 all the elements of the life of Christ and of His 
 redeeming agency had appeared in objective and 
 subjective reality, could the Spirit of the life of 
 Christ enter into believers, and become the 
 Spirit of believers. And not till then could it 
 become manifest and begin an economy of its 
 own asthe Holy Ghost, who has His life person- 
 ally in Himself (Leben Jesu, 11. 2, 946). The 
 absolute exaltation of Christ above the world was 
 the condition of His absolute sinking within the 
 world, which made Him the principle of the new 
 life in believers; this first brought into full mani- 
 festation that glory of the Holy Ghost which isa 
 new form, and the third form of the personality 
 of God, and at the same time a wholly gracious 
 operation (gratia applicatrix). Yet this blessing 
 of the life of Jesus must be distinguished from 
 His personality itself, and the Spirit imparted to 
 believers is not to be considered, asit is by Tho- - 
 luck, ‘‘the Son of man Himself transfigured into 
 Spirit.” 
 
 5. Important as itis that the dispensation of 
 the Spirit he duly appreciated, it is wrong to 
 talk, as the Montanists, the Franciscan Spirit- 
 ualists, the Anabaptists, and Hegel do, of a 
 separate age or kingdom of the Holy Ghost, sup- 
 posed to lie beyond the kingdom of the Son. 
 
CHAP. VII. 37-44. 
 
 261 
 
 6. The divisions among the disciples of Jesus 
 themselves, of which the Evangelist tells us, are 
 intimated alsoin Matthew (chap. xvi. 14). In 
 them is reflected the much larger division which 
 was germinating between the friends and the 
 enemies of Christ, and which is the main thing 
 in the section before us. Liicke’s supposition 
 that the ostensible objection that Jesus was not 
 from Bethlehem, whence the Messiah ought to 
 come, was made in particular by the scribes 
 among the people, is gratuitous. But it could 
 not enter into the Lord’s plan, to work upon the 
 people with the testimony of His birth in Beth- 
 lehem; because His way was, to leave the popular 
 notion of the Messiah quite aside, and to have 
 His Messiahship recognized from His spirit and 
 H.s work. 
 
 7. Here at last a knot of fanatical enemies of 
 Jesus, who would fain seize Him, comes to light 
 in a marked manner among the people them- 
 selves. It was the murderous intent of which 
 Jesus liad before testified: ‘*Yeseck to kill Me.” 
 They fain would, they well might; but invoiun- 
 tary reverence for the Lord, fear from above, and 
 fear of the people, stili restrained them. 
 
 HOMILETICAL AND PRACTICAL. 
 
 Jesus at the feast of His people: 1. At the 
 beginning: staying out of sight. 2. In the mid- 
 dle: appearing and teaching. 38. At the close: 
 standing and calling aloud.—The last day of the 
 feast, the most glorious.—As the hours of grace 
 decline, Christ sounds His gracious call the 
 louder.—How majestically Christ will stand at 
 the last day of the feast of the world, and how 
 loud His call will be then.—Christ the true end 
 of all feasts. —Christ the truth and substance of 
 every sacred feast.—LKven of that feast.—As the 
 need of salvation is a thirst, so faith is a drink- 
 ing (a refreshment) in the highest and holiest 
 sense.—Thirst, as a prophetical pointing: (1) to 
 spiritual thirst; (2) to the spiritual refreshment 
 of salvation; (3) to the destination of the man 
 to be a fountain of life to others.—The call of 
 Christ at the feast of water-pouring: 1. His in- 
 vitation. 2. His promise.—The measure of the 
 supply which Christ gives to the believer’s thirst: 
 1. The believer himself shall drink. 2. Out of 
 his belly shall flow streams of living water (he 
 shall give drink to many).—As Christians are tc 
 be lights through the light of Christ, and shep- 
 herds through the staff of Christ, so they are te 
 be fountains of life through Christ, the fountain 
 of salvation.—‘‘Out of his belly (body):” Even 
 our bodily nature is to be sanctified as a vessel 
 of the Spirit (from mouth and hand, eye and 
 footsteps, it should trickle and stream with 
 blessing).—The promise of the new life a promise 
 of the Spirit.—*7he Holy Ghost was not yet:” 
 
 1. The declaration. 2. Its import for us.—How 
 V the outpouring of the Holy Ghost was dependent 
 on the exaltation of Christ: 1. The worid must 
 first be perfectly reconciled, before it can be 
 sanctified. 2. Christ must first transcend sensu- 
 ous limitation in time and space, before He can 
 communicate Himself to all everywhere according 
 to His essential life. 38. Christ must first be 
 fully the Lord of glory, béfore He can glorify 
 
 Him the world was offered up to God; therefore 
 through Him God could enter into the world.— 
 All parts of His redemptive manifestation were 
 completed; therefore the Spirit of the whole 
 could come forth.—When the manifestation of 
 the Father was completed, it was followed by the 
 manifestation of the Son. When the manifesta- 
 tion of the Son was finished, it was followed by 
 the manifestation of the Holy Ghost; while yet 
 this itself was a glorifying of the Son, and of 
 the Father through the Son.—The glory of the 
 dispensation of the Holy Ghost.—The different 
 effects of the words of Christ.—The division 
 over the words of Christ.—The division be- 
 tween the friends and enemies of Christ shades 
 off among His adherents themselves (ver. 41), 
 and among His enemies (ver. 44).—The hand of 
 God overruling the hands of the enemies of 
 Christ: 1. A hand of omnipotence (they can da 
 nothing, so long as He restrains). 2. A hand of 
 wisdom (they can do no harm, when He lets them 
 loose). ὃ. A hand of faithfulness (they must 
 serve His people, when He lets them prevail). 
 4, A hand of triumph (they must destroy their 
 own work, and judge themselves). 
 
 Starke: What itis to thirst. To long after 
 righteousness and salvation. Matt. v. 3; Rey. 
 xxil. 17, ete.—Nova Bibl. Tub.: We can most 
 nobly keep our feast-days by coming to Jesus.— 
 Masus: The wells of salvation are open to all men 
 whoarelike dry ground.—QursNeEL: In vain do we 
 seek to satisfy our desires and quench our thirst 
 among created things; we only thirst the more, 
 witha thirst unquenchable, till we come to Christ. 
 According to the breadth and depth of the vessel 
 of our faith will be our portion of the water.— 
 ‘Rivers,’ a type of overtlow, Is. xlviii. 18; Ixvi. 
 12.—Masus: True faith is likea copious fountain ; 
 it cannot restrain itself from gushing forth in holy 
 love.—HeEpinGer: Christianity spreads; it is fain 
 to communicate itself by holy conversation, testi- 
 monies of disapproval, patience, e¢e.—CRAMER: 
 The world will never be cf one mind concerning 
 Christ; and yet amid a multitude of divisions the 
 true church and the true religion can easily be 
 maintained.—He who loves and seeks the truth, 
 findsit. But he who contemptuously asks, What 
 is truth? falls into error.--QuESNEL: We have 
 not so much to fear from the evil will of men, as 
 from our own.—Jdid.: Blessed is he who is in 
 the hand of God, whom no fleshly arm of man can 
 hurt.—It is the method of antichrist always to 
 use force.—OsiaNvER: God upholds those who 
 follow their calling in spite of all the rage and 
 bluster of enemies, till they have finished their 
 course. 
 
 Braune: “If any man thirst, let him come 
 unto me, and drink.” Faith has three constitu- 
 ents: Longing for the satisfaction of the most 
 stringent wants; turning of the heart to the Sa- 
 viour who helps; and reception of that which He 
 offers, and which exactly meets the longing.— 
 From Him, from His personality as sanctified by 
 faith, rivers of living water, active, vigorous 
 quickenings in rich abundance overflow to others. 
 The believer came with /Airst, with the feeling of 
 want; and he sends forth rivers. 
 
 GerLacH: While Jobn records the grand 
 words of the yearning invitation and mighty 
 
 Himself through the Spirit in all hearts.—1in | promise, he feels how tar they were from being 
 
262 THE GOSPEL ACCORDING TO JOHN. 
 
 fulfilied to any disciple who came to the Lord αὐ] faith, therefore lack in the Spirit.—Discord com 
 the time he spoke them; and that the day of the; monly arises wherever Jesus and the gospel attack 
 outpouring of the Holy Ghost was but the be-| men.—Thoroughinquiry and thorough knowledge 
 
 ginning of their true fulfilment. 
 
 Hevusner: Prenninaer: &very good thing in 
 the worid must be longed for, thirsted for; else 
 it is not a good.—BrneeL: Nothing but thirst, 
 yet sincere thirst, is needed. To him who has a 
 true thirst, nothing is of so great account as th 
 satisfaction of it. Without Christ everything is 
 dry and barren: everything should drive and 
 draw us to Him.—The believer is not only to re- 
 ceive vital force for himself, but also to become 
 a fountain of life for others.—The Spirit of God is 
 a fulness, out of which we are to impart to others 
 —When Ubristians can give but little, they prove 
 thereby that they themselves have not much of the 
 Spirit.—What comes from the Spirit tastes, so to 
 speak, like fresh spring-water, not flat like water 
 which has grown stale in a vessel.—We lack in 
 
 would have solved the doubt and discord. The 
 authors of divisions and schisms are swellin 
 smatterers, who have uo true knowledge of the 
 Scriptures. ( 
 SCHLEIERMACHER: We sce everywhere, that 
 the Redeemer of the old, to which His people ever 
 persist in adhering, points them at every oppor. 
 tunity to the new.—But what else was the fruit 
 which the life of the lord was to bring forth, 
 than just this: that the fulness of the Godhead 
 which dwelt in Him, shcsld pass thence to tha 
 community of believers, the whole congregation 
 of the Lord,—Besser: There is a doubleness in 
 the nature of the church [ad of every believer]: 
 
 ‘like Abraham, she is blessew and she is a b/essing 
 
 (Gen. xii. 2) —She is both at once: a garden and 
 a ‘fountain of gardens” (Song of Sol. iv. 1d. δ}, 
 
 II. 
 
 FERMENTATION AND PARTIES IN THE HIGH COUNCIL. 
 
 Cuape. VII. 45-53. 
 
 45 Then came the officers [The officers therefore came] to the chief priests and 
 Pharisees; and they said unto them, Why have ye not brought [did ye not bring] 
 
 46,47 him? 
 
 The officers answered, Never man spake [spoke] like this man.’ Then’ 
 48 answered them the Pharisees, Are ye also deceived [led astray]? 
 49 the rulers, or of the Pharisees believed on [in] him ? 
 
 Have any of 
 But this people [this 
 
 multitude, rabble] who knoweth not the law° are cursed.° 
 50 Nicodemus saith unto them (he that [formerly]’ came to Jesus by night [omit 
 51 by night],® being one of them,) Doth our law judge any [a] man before it hear 
 
 52 him [unless it first hear from him], and know [learn] what he doeth? 
 
 They 
 
 answered and said unto him, Art thou also of [from] Galilee? Search, and look 
 [see]: for out of Galilee ariseth? no prophet. 
 δ8 And every man went unto his own house." 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 46.—[Codd. §.34 B. L. T., ete., Origen, efc., Lachmann, Tischendorf (in former edd ), Westcott and Hort. read only: 
 GAGA. οὕτως ἄνθρωπος, never man spoke thus, omitting ws οὗτος ὁ avOp., like this man. ‘Tregelles and Alford retain the last 
 
 words, but in brackets. 
 πος. 
 
 Omission is more easily accounted for (by homa@oftel.) than insertion. 
 
 ‘Lischendorf, in his eighth ed., adopts the reading of ἐξ, ἘΠ in this form: ws οὗτος λαλεῖ ὃ ἄνθρω- 
 
 Meyerand Lange retain the clause—P. 8. 
 
 2 Ver. 47.—['The οὖν of the text. rec. after ἀπεκρίθησαν is sustained by B.'T. Vulg., but omitted by δὲ. Ὁ. Alf. Tischend. 
 
 --. 5. 
 
 3 Ver. 48.-ἰ, According to the more lively order of the Greek: Huth any of the rulers believed in Him, or of the Phari- 
 
 sees 2—P §.] 
 
 4 Ver. 49.—["OyAos, multitude (Pibelhaufe), is here used evidently with great contempt, not only to designate the per 
 ] 
 
 sons, but to indicate their character.—P. 8. 
 
 5 Ibid.—{Some put acommaafter vonor, some a semicolon, the English V. has no stop. Dr. Lange, in his rendering οἱ 
 the text, adopts the semicolon, and construes thus: “ But only this rabble who know nothing of the law (believe in Him); 
 
 cursed are they !” 
 
 Meyer also makes ἐπάρατοί εἰσι] an exclamation. 
 
 The whole sentence is certainly a passionate out- 
 
 burst of the rabbinical rabies theolugica, but no decree of excommunication (Kuinvel) which was inapplicable to the mass of 
 
 the people.—P. S.] 
 
 6 Ibid.—Instead of ἐπικατάρατοι, Lachmann and Tischendorf, after [.] B. T., Origen. efc., read ἐπάρατοι. 
 
 7 Ver. 50.--ἰἶ Πρότερον, according to B. 1.. T. and others, Lachmann, Alford, 
 
 But 'Tischendorf, ed. viii., with Cod. Sin.* 
 
 ene manu) omits tha clause ὃ ἐλθὼν νυκτὸς πρὺς αὐτὸν πρότερον, and reads simply: Λέγει Νικόδημος πρὸς αὐτούς. 
 achim., Alf., Mey. retain the clause with the exception of νυκτός : comp. xix. 39.—P. 5.) 
 8 Tbid.—Nvu«ros is ouly in minuscules {and in &,*]; supplied from ch. iii. 
 
 9 Ver. 52.—Codd. B. 1). Κα. 5. {δ 8. Vulg.] read ἐγείρεται. 
 versions have even the future. 
 peems not sufficiently accredited. 
 poiuts to the past. 
 
 So Lachmann. Tischendorf [Alford]. 
 Meyer: ‘An inverted attempt to correct a historical error.” 
 It makes no material difference in the seuse of the passage; because the word “ search ἢ 
 
 The Coptic and Sahidic 
 Yet ἐγήγερται [text. rec.] 
 
 1) Ver. 53.—The reading ἐπορεύθη is preferable to the reading ἐπορεύθησαν in D. M.S. 
 1) Ver, 53.--[This verse is usually connected with the following section, viii. 1-11, and subject to the same critical 
 doubts see Zext. and Gram. in ch. viii.) ; hence I have italicized it.—P, 8.1 
 
CHAP. VII. 45-53. 263 
 
 EXEGETICAL AND CRITICAL. 
 
 Ver. 45. Then came the officers, [οἱ i 7 7- 
 pérat].—The inference is: As, in geueral, no 
 one ventured to lay hands on Jesus, so, in par- 
 ticular, the officers did not. 
 
 To the chief priests and Pharisees.—Th2 
 latter without the article. The two are here 
 viewed in the Sanhedrin as a unit. 
 
 Ver. 46. Like this man.—A well-founded 
 addition, expressive of surprise and astonish- 
 ment. Augustine: ‘ Cujus vita est fulgur, ejus 
 verba tonitrua.” 
 
 Ver. 47. Are ye also deceived ?—Eyen ye 
 officers of the supreme spiritual college? 
 
 Ver. 48. In this view the continuation is cha- 
 racteristic: Have any of the rulers, e/c.—For 
 them the authority and example of the rulers 
 must be everything. We should not fail to no- 
 tice that the testimony of the officers makes not the 
 slightest wholesome impression upon the rulers ; 
 or rather, it extremely disturbs and excites them. 
 
 Or of the Pharisees.—As if they added this 
 out of an evil conscience. Lest ye should not 
 trust your governors alone, see how the whole 
 great orthodox, aristocratic Jewish party is 
 against Him! How inaccurate they are in both 
 points, is immediately afterwards proved’by the 
 example of Nicodemus. 
 
 Ver. 49. But this multitude.—As heroes 
 let themselves out before their valets, so the hie- 
 rarchical rulers with their ecclesiastical ser- 
 vants. The venerable fathers give themselves up 
 to a fit of rage, and curse. They curse the peo- 
 ple intrusted to them; they curse the devout 
 among the people. But their curse is at the same 
 time athreat of excommunication. This is, how- 
 ever, 2 cunning means of intimidating the officers, 
 and of seducing them to exalt themselves likewise 
 in hierarchical haughtiness above the people. 
 
 Who knoweth not the law.—What genu- 
 ine hierarchs always think, judge, and in fact ex- 
 pect of the people in all cases—a laig ignorance 
 —that in special cases they cast up against them 
 as areproach. These are here on the way to 
 put Christ to death, as they pretend according 
 to law, as a false prophet, while the people are 
 on the way to acknowledge Christ as the Messiah. 
 
 Are cursed.—Not a formula of excommuni- 
 cation (Kuinoel), but an intimation that the ban 
 is impending, which in ch. ix. 22 is hypotheti- 
 cally decreed against the followers of Jesus. The 
 threat is intentionally equivocal. The emphasis 
 assists in this: Zhe people who know nothing, 1. e., 
 so far as they know nothing, of the law; or, what 
 is the same, who acknowledge Jesus to be the 
 Messiah. To put the people in general under the 
 ban, could not enter the mind of the chief priests. 
 «‘The hierarchical insolence and theological self- 
 conceit here bears a genuine historical character 
 (comp. Gforer, Das Jahrhundert des Heils, 1 Abthlg. 
 p. 249). The Sanhedrists and the bigoted party 
 of the Pharisees would pass for the supreme au- 
 thority as to the truth. The common people 
 
 were called ὙΠ DY, even γρῦ, vernin; even 
 amoug the robler sentences in Pirke Aboth, 2, 5, 
 it is said: ‘The illiterate man is not godly.’” 
 Tholuck. ‘The Talmudists went so far in their 
 
 folly as to assert that none but the learned would 
 rise from the dead. See Liicke II. p. 339. 
 
 [The aristocratic contempt of the people is 
 found everywhere in Church and State. The 
 pride of priesteraft, kingcraft, and schooleraft is 
 deeply seated in the human heart. The rabies 
 theologorum also reappears in all Christian 
 churches and sects in times of heated controversy 
 (4. g., the trinitarian, Christological, and sacra- 
 mentarian controversies in the fourth, fifth, six- 
 teenth and seventeenth centuries). Theological 
 passions are the deepest and strongest, as reli- 
 gious wars (think of the Thirty Years’ War) are 
 the fiercest.—P. S.] 
 
 Vers. 50, 51. Nicodemus saith unto them. 
 —The ground seems more and more to sway un- 
 der their feet. First the officers spoke in favor 
 of Jesus. Nowa colleague does so. It is noted 
 that he had come to Jesus, though he was a mem- 
 ber of their Christ-hating body. His words are 
 the first public utterance of his courage to tes- 
 tify, though couched only in an impartial admo- 
 nition froma judicial pointof view. Yet they are 
 not withoutanedge. The other members had cast 
 up to the people their want of knowledge of the 
 law; Nicodemus reminds their fanatical zeal, 
 that it is conducting itself illegally in condemn- 
 ing the accused under passionate prejudice with- 
 out,ahearing. This was contrary to the law, Ex. 
 xxlil. 1 (against false accusation); Deut. i. 16; 
 xix. 15 (the insufficiency of a single witness). 
 They have assured the officers that no one of 
 the rulers or Pharisees believes in Jesus; he inti- 
 mates the possibility of this being untrue, at least 
 as concerns himself.—Doth our law judgea 
 man, unless, efc.—Does the law do as ye do? 
 This is an ordinance of the law: First hearing, 
 then judgment. The lawitself is here designated 
 as the authority which is to hear the case; and 
 probably with a purpose. Nicodemus wishes to 
 bring out the objective nature of a pure judgment. 
 
 Ver. 52. Art thou also from Galilee ?—A 
 contemptuous designation of the followers of 
 Jesus; for most of them were from Galilee.* The 
 angry humor of the council is not calmed but 
 only further inflamed. A striking picture of 
 fanaticism. Calmness and gentleness, admoni- 
 tion of truth and righteousness, admonition of 
 the word of God itself,—all inflame it, because 
 its zeal (being carnal) includes just the suppres- 
 sion of the sense of trutli, the sense of justice, 
 and reverence for the word of God, and is on the 
 path of a wilful diabolical blindness and hardness. 
 —From Galilee.—Mockery and threat com- 
 bined: We should take thee for a countryman and 
 follower of the Galilean, and not for our honorable 
 colleague. ‘Galilee was despised for its remote- 
 ness from the centre of Jewish culture—‘ The Ga- 
 lilean is a blockhead,’ says the Talmud authority 
 —and for its mixture of heathen population.” 
 
 Search, and see: for out of Galilee 
 ariseth no prophet.—These words again are 
 characteristic of the blind, rushing unconscion- 
 able zeal, which despises everything divine and 
 human [and does violence to history]. Not only 
 Jonah, but Elijah of Thisbe also, and [perhaps] 
 Hosea and Nahum were of Galilee. Tholuck: 
 
 *(Julian the Apostate, in the fourth century, contemp- 
 tuously called Christ ‘‘ the Galilean,” and the Christians 
 “ Galileans.”—P. 8.] 
 
264 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 “Tt is possible, however, that they followed a 
 divergent tradition respecting the origin of the 
 former two prophets.” [Comp. Winer, Herzog, 
 Smith, efe. sub Elias and Jonas. |] Heubner: “Δο- 
 cording to thetradition Elijah and Elisha, Hosea 
 and Amos were Galileans; it is certain that 
 Nahum and Jonah were. In Tiberias even a 
 seminary was (afterwards) founded, in which 
 were renowned Rabbins like Hakkadosh, δίς. 
 The Talmud also came from that quarter, so that 
 the Jews now are ashamed of this proverb (see 
 Olearius: Jesus the true Messiah, p. 223).” 
 
 ‘This gross error, the modern skeptical criti- 
 cism (since the time of Bretschneider) has ab- 
 surdly endeavored to use asa mark of the spu- 
 riousness of the fourth Gospel. How could the 
 Sanhedrists, with their Scriptural learning, blun- 
 der in such fashion? But how often has this ecri- 
 ticism held the Gospels responsible for the vio- 
 lent blindness of fanaticism, for the mistakes of 
 Herod, for the stupidity of the devil himself. 
 We must not fail to notice, besides this feature 
 of unconscious or intentional falsification of his- 
 tory in the mouth of the Sanhedrists, the other 
 fact that they make an utterly irreligious point 
 when they say: ‘*Out of Galilee ariseth no pro- 
 phet.” They deny, in the first place, the Gali- 
 jean Israel, and in the second place, the freedom 
 of God; and in particular the promise in Isa. 
 ix. 1,2. ‘To these add the third reproach, that 
 they take not the slightest pains to ascertain the 
 real origin of Jesus. 
 
 Ver. 53. And every man went, eic.—This 
 is usually connected with the first section of ch. 
 viii. Butitis a closing word, of great signifi- 
 cance, intended to say that the Sanhedrin, after 
 an unsuccessful attempt against the life of Jesus, 
 found themselves compelled to separate and go 
 home, without having accomplished their pur- 
 pose. For the idea that the words refer to the 
 return of the festal pilgrims, is unworthy of 
 notice. Probably the Sanhedrists were in full 
 session, expecting that Jesus would be brought 
 before them for theircondemnation. If this was 
 so, this breaking up of their session was the 
 more mortifying. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The two methods which the members of the 
 council adopted with their officers and with their 
 colleague Nicodemus, a type of obdurate hierar- 
 chical fanaticism in its fundamental features: (1) 
 Perfect insensibility to the voice of truth and 
 the dictates of conscience, and a corresponding 
 perfectly fixed prejudice. (2) Haughtiness, rising 
 even to crazy contempt of the people and of an 
 entire division of the country, joined with crafty 
 fawning upon subordinates. (3) Abusive vulga- 
 rity, arraying itself in the robe of sacerdotal 
 and judicial dignity in execution of the judg- 
 ment of God (cursing excommunicators). (4) 
 Browbeating rejection and derision of impartial 
 judgement, joined with impudent, intentional, or 
 halt-intentional perversion and falsification of 
 historical fact. Bringing the voice of justice 
 under suspicion of being a prejudiced partisan 
 voice inflamed by partisan hatred. (5) Per- 
 petual frustrations alternating with orders of 
 arrogance. : 
 
 | 
 
 2. Even ina circle so degenerate as this the 
 Lord has His witnesses. The officers shame 
 their superiors. The minority of one or two 
 voices (Nicodemus, Joseph of Arimathea) out- 
 weighs, the large majority of fanatical prejudice, 
 and yet a while delays the judgment of God over 
 the high council. 
 
 3. Nicodemus. The voice of impartiality and 
 justice in defence of Christ, a prelude of the 
 act and confession of faith. 
 
 4. As the Sanhedrin appeals to the Pharisean 
 party as an authority, so the officers refer to their 
 experience, and Nicodemus appeals to the law. 
 
 5. ** Never man spake like this man:” the testi- 
 mony of the bailiffs to the superhuman power 
 of the word of Jesus. The victory of His word 
 over the official order of His enemies.* 
 
 6. After victoriously withstanding the Jewish 
 taunt, that the Christians were Galileans, and 
 Christ was a Nazarene, Christianity afterwards 
 again triumphs over the heathen taunt (of Cel- 
 sus), that it was a vulgar religion. 
 
 7. The falsification of fact by the chief priests, 
 continued in Matt. xxviii. 13. The Talmudic 
 imitation of this example. Similar frauds of 
 the medizyval hierarchy [e. g. the Pseudo-Isido- 
 rian Decretals]. 
 
 HOMILETICAL AND PRACTICAL. 
 
 An hour of helplessness, as an hour of visita- 
 tion: 1. In itself considered: (a) The helpless- 
 ness. Unmanageable officers. Opposing col- 
 leagues. Impotent adjournment. (ὁ) The call 
 to repentance in this situation. The officers: 
 «‘Never man spake,” e¢c. Even ye yourselves and 
 the Pharisees speak not like Him. His word is 
 mightier than your order over us. Nicodemus: 
 Ye condemn the people as not knowing the law, 
 and ye yourselves despise the precepts of the 
 law. (6) The impenitency in the helplessness: 
 in the utterance to the officers, in the utter- 
 ance to Nicodemus. By these their helpless- 
 ness becomes a deeper inquisition and advising 
 with hell. 2. Asa historical type. Similar oc- 
 currences in the history of Christian martyrdom, 
 and in the persecution of the Reformation.—The 
 portrait of fanaticism. Contemptuous and fawn- 
 ing towards men. Hypocritical and cursing. 
 Casting suspicion and lying. Threatening and 
 taking cowardly refuge. Helpless and obsti- 
 nate to the last.—Carnal zeal degenerates. It 
 sinks gradually from intentional ignoring and 
 falsification into actual ignorance. It condemns 
 itself with every word: ‘Are ye also deceived ?” 
 e(c.—They went home to their houses, but Christ 
 went to the Mount of Olives. They went, to re- 
 cover themselves in the selfish comfort of their 
 estates; He prepared Ilimself for self-sacrifice. 
 —Witnesses of the truth in the camp of Christ’s 
 enemies. — The testimony of the officers con- 
 cerning the words of Christ: 1. As their own 
 
 * [Tnvoluntary witnesses of the innocence or even divinity 
 of Christ, and the truth of the Gospel: Pontius Pilate and his 
 wife. the centurion under the cross, Judas the traitor, Taci- 
 tus (in his account of the Neronian persecution), Celsus, 
 Lucian, Porphyry, J.J. Rousseau, Napoleon, Strauss, Renan, 
 etc. A collection of such testimonies to the character of 
 Christ from the mouth or pen of enemies or skeptics see in 
 the Appendix to my book on the Person of Christ, Boston 
 and New York, 1865.—P. 8.] 
 
ha. 
 
 Una. 
 
 Vis. tu-v5. 269 
 
 5» 
 
 excuse. 2. Asan accusation against their supe- 
 riors. 38. Asa glorification of the superhuman 
 innecence of Jesus.—According to the divine 
 appointment, spiritual and temporal despots in 
 the end fail of instruments.—The passive resist- 
 ance of the officers.—The double measure of the 
 Jewish rulers: 1. To the sound popular judg- 
 ment of the officers they oppose the authority 
 of their party faith. 2. ‘lo the sound regard of 
 Nicodemus for authority, appealing to law, they 
 oppose the grossest popular judgment —* Have 
 any of the Pharisees believed on Him?” A de- 
 spotic ecclesiastical government supports itself 
 upon a despotic party.—‘‘ Out of Galilee ariseth 
 no prophet.” Falsifications of sacred history : 
 (a) The Talmud. (2) The medizval tradition 
 (Pseudo-Isidorian Deeretals, eéc.). 
 
 Nicodemus: the silent, sure advances of a 
 true disciple of Jesus: 1. A timid but honest 
 inquirer after truth (ch. iii.}. 2. A calm but 
 decided advocate of justice (ch. vii.). 3. A 
 heroic confessor of the Lord, bringing- his 
 grateful offerings (ch. xix.).—How Nicodemus 
 meets their boastful bluster with the words of 
 calmness and justice: (1) The boast, that no 
 ruler believes in Jesus. (2) The boast, that 
 they were zealous for the law.—Carnal zeal runs 
 deeper and deeper into blindness and obduracy: 
 1. 'l'o shameless reviling of the justice it profes- 
 ses to administer. (2) To shameless denial of 
 the truth and history, for which it imagines it- 
 self contending.—‘* And every man went unto 
 his own house.” Most of them went from a 
 wandering assembly to a wandering house and 
 a wandering heart, not to commune with the 
 Lord upon their beds.—How differently they 
 went home: 1. The enemies. 2. Nicodemus.— 
 They went home, but Christ went unto the Mount 
 of Olives. 
 
 Srarze: Canstein: So the wise God deals 
 with His enemies in the dispensation of grace: 
 He often makes friends among their own people, 
 children, households and servants; and therein 
 the masters may see and should see the finger of 
 God.—Zuisius: No man, however great he may 
 be in the world, is to be obeyed contrary to the 
 word of God and a good conscience.—QUESNEL: 
 Those who issue unjust commands from the ne- 
 cessity and demand of their office, without know- 
 ing the unrighteousness which pervades them, 
 are not so far from the kingdom of God as those 
 who issue the same from envy, hatred, or other 
 wicked affections.—Zetsius: Unlettered, honest 
 simplicity is much better fitted to know the truth 
 of God, than the swelling, conceited wisdom of 
 the schools.—Hepinaer: O wonderful power of 
 a word, which can stop deluded hearts in the 
 current of their wickedness, and convert them. 
 Acts ix. 5, 6.—Even the means which are in- 
 tended for an utterly base end, God can turn to 
 the wholesome use of souls. —Bibl. Wirt.: How 
 strangely God works with His enemies; how He 
 makes their schemes miscarry, and confuses the 
 game so curiously that often those who are com- 
 missioned to do evil, are compelled to do well to 
 a good man. Num. xxiii. 11; Prov. xvi. 7.— 
 Masters ought to set their servants a good ex- 
 ample for imitation, but they are often so un- 
 godly that they rather lead them astray than 
 aright. O what will become of them!—Mauus: 
 
 True conversion and confession of the truth the 
 world calls delusion. Matt. xxvii. 63; 2 Cor. 
 vi. 8.—QursneL: The world is so corrupt that 
 it even hates those who will not join with it in 
 persecuting the good.—Herpineur: Diabolical 
 pride! Fear of men is less than nothing in 
 matters of faith. Poor souls, which have no 
 other rule of faith than the decrees of blind 
 bishops, ete. The worst is when the state policy 
 prescribes rules of faith. —Shame on the teachers 
 of the law that they have left the people in such 
 ignorance.—Lamen: It isa very small thing to 
 be cursed by men who are themselves under the 
 curse, when Goud blesses. —Masus: One man may 
 set. himself against a whole wicked assembly if 
 only he is equipped with the whole word and 
 Spirit of God.—Zeistus: God still always has 
 His own even among apostate masses. 
 
 Braune: Lave any of the rulers believed on 
 Him? In the haughty exaltation of their own 
 persons there lies a frightful contempt of others. 
 —This is Pharisaism, which holds the external 
 knowledge of the letter and the law of the 
 Scripture, or theology, above religion.—Art thou 
 also of Galilee? As a disgrace they add the 
 falsehood: Search, and look, eée.—The fiendish 
 joy that no ruler or Pharisee had believed in 
 Jesus, here comes to nought. 
 
 Hxevpner: The humblest servants shame their 
 masters. Those who are sent to take Jesus are 
 themselyes taken. The rulers could here see 
 the finger of God. The Lord reigned in the 
 midst of His enemies. To be deceived here 
 means, to give honor to the truth. So living, 
 simple Christians are always considered de- 
 ceived.—The judgment of men is set up as the 
 rule of faith: Courts, colleges are to decide 
 concerning the truth. But the truth has not 
 always been laid down by them, as we have seen 
 in the councils.—The first trace of the gentle 
 and timid announcement of adhesion to Jesus. 
 Nicodemus merely insists on fair dealing with 
 Jesus: It is unjust to begin the Processus ab ex- 
 secutione.—The opponents of revelation act sub- 
 stantially like these Pharisees. They begin 
 with this: There is no revelation, and can be 
 none; whereas they ought to suppose and inves- 
 tigate at least the possibility of a true revela- 
 tion.—No tribunals have proceeded more un- 
 righteously than spiritual tribunals. 
 
 Gossner: They freely confess against their 
 masters, in whose pay they were and whose song 
 therefore (according to the way of the world) 
 they should have sung—it was not the sound 
 which so struck the people, as if He spoke ve- 
 hemently, thundered and lightened ; but a divine 
 authority always lay in His gentle address. His 
 word, in fact His very presence, struck as light- 
 ning to the heart. In this no man could speak 
 like Him. 
 
 ScuteieRMacuer (the officers): This is the 
 first beginning. The ground must first be laid 
 in the soul ina holy awe before the doctrine and 
 the person of the Lord. 
 
 [The preaching of the gospel sometimes re- 
 strains the violence of the hand when it works no 
 change in the heart.—When Christ appeared, the 
 great ones of the world not only refused to be- 
 lieve in Him, but boasted of their unbelief as an 
 argument of their wisdom.—Great in honor and 
 
266 THE GOSPEL ACCORDING TO JOHN. 
 
 ee Ξ.ΞΞΞΞΞ υνεος- --------- ὡς 
 
 wise in understanding, are a sweet couple, but Ἰοηρ, direct and circuitous.—Even in high places 
 seldom seen together.—There is no wisdom, nor| Christ may have friends’ of whom we know no- 
 understanding, nor counsel against the Lord. | thing.—Majorities in counsel may be wrong as 
 (From Burxirr.)—Nicodemus an example of the | well as minorities.—One man with God on his 
 slow but sure work of grace, from the timid seek-| side is stronger than any majority.—One little 
 ing of the Lord by night to this manly confession. | word spoken in season may avert a persecution. 
 —Different ways to the same Christ, short and} —P. 5.1 
 
 Ill. 
 
 CHRIST, THE LIGHT OF THE WORLD, THE REAL FULFILMENT OF THE JEWISH TORCH-LIGHT FESTIVITIES, 
 AS AGAINST THE PRETENDED SEERS, THE FALSE LIGHTS, IN ISRAEL. THE ADULTERESS, AND 
 CHRIST’S SENTENCE. HIS IDEAL APPEARANCE AT THE COURT OF THE JEWS, AND THE TWO WIT- 
 NESSES. THE JUDGES SHALL COME INTOJUDGMENT. A TWOFOLD LIFTING UP OF CHRIST AT HAND- 
 APPEARANCES OF YIELDING; OR, A GREAT VACILLATION TOWARDS FAITH. 
 
 Cuap. (VIL. 58) VIII. 1-30. 
 
 Chap. VII. 53. And every man went unto his own house. [;] 
 Chap. VILL. 1, 2 [But]! Jesus went unto the mount of Olives: And early in the morn- 
 ing he came again into the temple, and all the people? came unto him; and he sat down 
 and taught them.’ And the Scribes and [the] Pharisees brought unto him a woman 
 taken in adultery Lor in sin],* and when they had set her in the midst, They say unto him 
 [ The priests say unto him, tempting him that they might have to accuse him],? Master, 
 this woman was taken® in adultery, inthe very act. Now Moses in the law commanded 
 us, that such should be stoned: but what [what then] sayest thou? This they said, 
 tempting him, that they might have to accuse him." But Jesus stooped down, and with 
 his finger, wrote on the ground, as though he heard them not (omit as though he 
 7 heard them ποι]. So [But] when they continued asking him, he lifted up himself, 
 and said unto them, He that is without sin among you, let him first cast [be the 
 8 first to cast] a stone at her. And again he stooped down, and wrote [with his 
 9 finger ,? on the ground. And they which heard it being convicted by their own con- 
 science [And when they heard this, they], went out one by one, beginning at [with] 
 the eldest [or, elders, ἀπὸ τῶν πρεσβυτέρων], even unto the last: and Jesus was left 
 10 alone, and the woman standing in the midst. When Jesus had lifted up himself, 
 and saw none but the woman [omit and saw none but the woman], he said unto 
 her, Woman,” where are those thine accusers? [where are they?]* hath no man con- 
 11 demned thee? {Did no one condemn thee?] She said, No man [no one], Lord. 
 And Jesus [he] said unto her, Neither do I condemn thee: go, and [henceforth}* 
 sin no more. 
 * ** * * * * * * x * - 
 
 12 Then spake Jesus [Jesus therefore spoke] again unto them [see chap. vii. 81 5αα.], 
 saying, I am the light of the world: he that followeth me shall not walk in [the]’* 
 13 darkness, but shall have the light of life. The Pharisees therefore said unto him, 
 14 Thou bearest reetord [witness] of thyself; thy record [witness] is not true. Jesus 
 answered and said unto them, Though I bear record [witness] of myself, yet [omit 
 yet] my record [witness] is true: for I know whence I came, and whither I go: but 
 15 ye cannot tell [know not] whence I come, and [or]'® whither I go, Ye judge after 
 16 the flesh, I judge no man. And yet if I judge [But even if I myself judge], my 
 17 judgment is true: for I am not alone, but I and the Father that sent me. It is 
 also [Moreover, it is] written in your law, that the testimony of two men is true. 
 18 I am one that bear [he who beareth] witness of myself; and the Father that sent 
 me, beareth witness of me. Then said they [They said therefore] unto him. Where 
 19 is thy Father? Jesus answered, Ye neither know [neither] me, nor my Father: 
 if ye had known me, ye should. have known [would know] my Father also. 
 
 ons He CO 
 
CHAP. VIII. 1-30. 261 
 
 20 These words spake Jesus [he]' in the treasury, as he taught [while teaching] in 
 the temple: and no man [no one] laid hands on him, for his hour was [had] not 
 
 et come. 
 21 τ Thon said Jesus again [Again therefore he said] unto them, I go my way [I go 
 away 1, and ye shall [will] seek me [in vain], and shall [will] die in your sins [sin]: 
 22 whither I go, yecannot come. Then [Therefore] said the Jews, Will he kill him- 
 23 self? because he saith, Whither I go, ye cannot come. And he said to them, Ye 
 are from beneath; I am from above; ye are of this world; I am not of this world. 
 24 I said therefore unto you, that ye shall [will] die in your sins: for if ye believe not 
 25 that I am he, ye shall [will] die in your sins. Then [Therefore] said they unto 
 him, Who art thou? And Jesus saith unto them, Even the same that I said unto 
 you from the beginning [For the beginning; or, To begin with (J am) that which 
 26 [ even say to you]."* I have many things to say, and to judge of you [before I fully 
 express myself concerning myself]: but he that sent me, is true; and I speak” to the 
 27 world those things which I have heard of him [what I heard from him]. They 
 28 understood not that he spake [spoke] to them of the Father. Then [Therefore] 
 said Jesus unto them, When ye have lifted up the Son of man, then shall [will] 
 ye know that I am he, and thvt I do nothing of myself, but as my” Father 
 29 hath taught me, I speak these things. And he that sent me is with me: the 
 Father [he] hath not left me alone; for I do always those [the] things that 
 please him. 
 
 80 As he spake [spoke] these words, many believed on [in] him. 
 
 TEXTUAL AND GRAMMATICAL, 
 
 [The whole section concerning the adulteress, from chap. vii. 53 to viii. 11, is omitted as spurious, or bracketted as doubt- 
 ful by the critical editors of the Gr. Test. Hence I have italicized the Εἰ. V. to distinguish it from the undisputed text. ἡ 
 (he same course should be pursued with Mark xvi. 9 ff.) Without anticipating the very full and judicious discussion of 
 the genuineness by Dr. Lange in the Exea. AND Crir. below, I shall only state the chief authorities for both opinions, and 
 the conclusion to which I have attained: 
 
 1. ‘Lhe section is defended as genuine by Augustine (who comments on it in Tract. Xxxiii., and suggests, in another place, 
 De conj. adult., 11.7, that it was thrown out of the text by enemies or weak believers from fear that it might encourage their 
 wives to infidelity), Mill, Whitby, Fabricius, Lampe, Maldonatus, Corn. a Lapide, Bengel, Michaelis, Storr, Kuinoel, Hug 
 (RK. C.), Scholz, Klee, Maier (K. C.), Horne, Owen, Webster and Wilkinson, Wieseler, Ebrard, Stier, Lange. 
 
 2. 1t is rejected as an interpolation (though not on that account as untrue) by Erasmus, Calvin(?), beza, Grotius, Wet- 
 stein, Semler, Paulus, Knapp, Liicke, Tholuck, Olshausen, Bleck, De Wette Baur, Reuss, Luthardt, Meyer, Ewald, Hengsten- 
 bere (who regards it as an apocryphal fiction of some strongly anti-Jewish Christian of the second century), Godet, 
 Wordsworth (7), Scrivener. So also Lachmann, Tischendorf, Tregelles, Alford, Wescott and [ort. 
 
 The prevailing critical evidence, though mostly negative (especially from the Eastern Church), is against the passage, the 
 moral evidence for it; in other words, it seems to be no original part of John’s written Gospel, but the record of an actual 
 event, which probably happened about the time indicated by its position in the 8th chapter. The story couid not have been in- 
 vented. the less so as it runs contrary to the ascetic and legalistic tendency of the ancient church which could not appreciate it. 
 
 It is eminently Christ-like and full of comfort to penitent outcasts. It breathes the Saviour’s spirit of holy mercy which con- 
 demns the sin and saves the sinner. It isa parallel to the parable of the prodigal, the story of Mary Magdalene ani that of the 
 Samaritan woman, and agrees with many expres; declarations of Christ that He came not tv condemn, but to save the lost 
 (John iii. 17; xii. 47; Luke ix. 56; xix. 10; comp. John v. 14; Luke vii. 37 ff.). His refusal to act as judge in the case, has 
 @ parallel in a similar case related by Luke xii. 13-15. The conduct of the Scribes and Pharisees in trying Jesus with en- 
 snaring questions is characteristic and sustained by many examples of the synoptical Gospels. Calvin, who is disposed to 
 reject it, admits that it “ contains nothing contrary to the apostolic spirit.” Meyer (p. 321), while disowning its Johannean 
 origin, says: “It entirely agrees with the tone of the Synoptical Gospels. and betrays not the least indication of a dogmatic 
 or ecclesiastical reason which might account for its later invention.” Τ 15 moreover so manifestly original, and has so many 
 positive witnesses in its favor, especially in the Western church, that it may be regarded as a genuine relic of the primitive 
 evangelical tradition which was handed down in various recensions, but treated with great caution from fear of abuse in a 
 licentious age, until in the second, certainly in the third, century it found its way into many copies of the Gospel of John. 
 (Comp. Meyer.) Some older critics supposed that it is the same story as that which Papias (perhaps from the month of 
 John) related of “a woman taken in many sins” (ἐπὶ πολλαῖς ἁμαρτίαις, not one ἁμαρτία, as in our case), and which was 
 contained in “the Gospel of the Hebrews” (Euseb. A. E., 111. 89); but this Judaizing Gospel would hardly have given cur- 
 rency to astory sostronglyanti-Jewish. Alford suggests that John himself may haye in this solitary case, incorpr vated a 
 portion of the current oral tradition into his narrative; Wordsworth and others, that John‘delivered the story oral/y, and that 
 another hand wrote it first on the margin from which it afterwards passed into the text. But these are mere conjectures 
 
 The number of readings is nnusually large. There are two main recensions, that of the received text (from which the E. 
 V. is made), that of Cod. D. (Cod. Bezze) which is somewhat abridged; both are given with the lectiones variantes by Tischeu- 
 dorf, ed. VIII., I. pp. 8 (0-835, and Tregelles, p. 417. ΤῸ these may be added a third and more lengthy recension of other 
 MSS differing from those on which the received text is founded (see Griesbach and Wordsworth, p. 599). 
 
 For the critical details, the reader is referred to Dr. Lange’s discussion below, Liicke’s Com., Vol. IL., pp. 243-279; Meyer, 
 pp. 320-323; regelles on the Teaxt of the Gr. Test., pp. 230-243; Tischendorf (ed. VILL.), Bloomfield’s Recensio Synoplica, Als 
 ford (ed. VI.), and Wordsworth.—P. §.] 
 
 1 Ver. 1.—{Aé, unquestioned in the original, does not appear in the English Version.] 
 
 2 Ver. 2.—Codd. G. 8. U., ὄχλος ; not decisive against λαός. 
 
 3 Tbid.—[Cod. D. omits the words of the text. rec. καὶ καθίσας ἐδίδασκεν αὐτούς. Not decisive.] 
 
 4 Ver. 3.—Cod. D.: ἐπὶ ἁμαρτίᾳ γυναῖκα εἰλ. [instead of ἐν μοιχείᾳ]. Euphony. 
 
 5 Ver. 4—/The insertion is from Cod. D.: λέγουσιν αὐτῷ ἐκπειράζοντες αὐτὸν οἱ ἱερεῖς, ἵνα ἔχωσιν κατηγορείαν αὐτοῦ. 
 The text. rec. omits these words here, but has them in ver. 6. Cod. Μ. has them at the close of ver. 11.—P. 8. | 
 
 8 Ver. 6.—[Different readings and spellings: κατειλήφθη (aor. 1., with augmen'um for κατελήφθη. as εἴληφα stands instead 
 of the unusual λέληφα, see Winer, p. #9), κατελήφθη, κατείληπται, εἴληπται, κατειλημμένην, καταληφθεῖσαν.---Ἰ". δ.) 
 
 7 Ver. 6.—({This clause must be omitted here, if it is inserted with Cod. D. in ver. 4.—P. 8.] 
 
 8 Tbid.—In E. G. K., μὴ προσποιούμενος is added. In others, καὶ προσπ. Both exegetical. ; ‘ 
 , _ 2 Ver. 8.—|The rec. omits here τῷ δακτύλῳ, which Cod. D. supplies. Cod. U.and others have the strange addition: ἑνὸς 
 ἑκάστου αὐτῶν τὰς ἁμαρτίας.---". S.} 
 
268 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 10 Ver, 9.—E. G. I., etc., omit ἕως τῶν ἐσχάτων ; Ὁ. and others: ὥστε πάντας ἐξελθεῖν. [Alford in his version adopts the 
 reading of Cod. D.: “ But each of the Jews went out, beginning with the elders, so that all went out.” —P. 8. | 
 1 Vor, 10.—Kai to γυναικός (and seeing none but the woman), is wanting in Ὁ. M.S. 
 
 12 Thid.—H γυνή wanting in Ὁ. E. F., etc. 
 13 Ver. 10.—| Ποῦ εἰσιν ; So Cod. D., ete. 
 
 The text. rec. inserts ἐκεῖνοι οἱ κατήγοροί cov.—P. §.] 
 
 14 Ver, 11.—['Uhe text. rec. reads καί, but Cod. D. ἀπὸ τοῦ νῦν which is more forcible.—P. 8.] 
 15 Ver, 12.—Instead of περιπατήσει, Lachmann and Tischendorf, after Codd. B. C. K. 'T. have περιπατήσῃ. 
 
 16 Ver, 14.—Codd. Ὁ. K.'T. and many others read 7, 
 Sin., καὶ.] 
 
 17 Ver. 16.—R. D. L., ete., ἀληθινή. 
 
 18 Ver. 20.—The ὁ Ἰησοῦς interpolated after ἐλάλησεν. 
 
 "19 Ver, 25.—[On this difficult passag: and its many interpretations, see the Exea. AND Crit. 
 ὅτι καὶ λαλῶ ὑμῖν: In very deed (or essentially), that which [also speak (discourse) unto you. 
 Am. B. U. (Conant): That which I also say to you from the beginning. Lange: Furs. 
 
 am just that which 1 speak to you. 
 Erste das. was ich, auch euch sage (suyen may).—P. 8.] 
 
 20 Ver, 26.—B. Ὁ. K., Lachmann, 'Tischendorf: λαλῶ, instead of λέγω. 
 
 The καὶ probably comes from the preceding sentence, 
 
 [Codd, 
 
 So Lachmann, Tischendorf [Alford. Cod. Sin. supports here the text. rec., ἀληθής] 
 
 Alford renders τὴν ἀρχὴν 
 Noyes: In the first pluce, 1 
 
 (Cod. Sin., λαλῶ.] 
 
 21 Ver, 28.-- Mov, an interpolation, according to many anthorities [Cod. Sin. amomg them]. 
 
 22 Ver. 2° 
 
 ἀφῆκέ με μόνον, reads οὐκ ἀφῆκέ με μόνον" μετ᾽ ἐμοῦ ἐστίν.] 
 
 A. CHAPTER VIII. 1-11. 
 
 [CHRIST AND THE ADULTERESS, AND THEIR ACCUSERS. ] 
 
 EXEGETICAL AND CRITICAL. 
 
 DiscussioN OF THE GENUINENESS OF THIS SEC- 
 TIoN.—The difficulty of handling the question of 
 the genuineness of this section, we have already 
 indicated in the Introduction [p. 31]; and we 
 have there indicatel also the present state of the 
 question. Four points are to be considered: 1. 
 The authorities. 2. The condition of the text. 9. 
 The histarical connection of the occurrence. 4. 
 The connection of the section with what precedes 
 and what follows. 
 
 1. “Griesbach and Schultz give a list of more 
 than a hundred manuseripts in which the peri- 
 cope appears.* Araong them are ἢ. G. H. K. M. 
 Jerome, in his day, asserts that the peri- 
 cope appears in many Greek manuscripts,{ and 
 some scholia appeal to ἀρχαῖα avriypaga,”’ ete. 
 Liicke. On the contrary, ‘‘the majuscules B. C. 
 L. T. do not. contain the passage;¢ neither do 
 the older manuseripts of the Peshito, nor the 
 Nestorian manuscripts; and it is certain that it 
 was not translated into Syriac till the sixth cen- 
 tury. Of the manuscripts of the Philoxenian 
 version, in which it occurs, some have it only on 
 the margin, and others have it in the text with 
 the note that it is not everywhere found. So in 
 most manuscripts of the Coptic version, and in 
 the Arabie version which was based upon the 
 Coptic, we seek it in vain. Of the manuscripts 
 of the Armenian version, some have it not, others 
 have it at the end of the Gospel. In the Sahidic 
 and Gothic versions it is also wanting. Among 
 the fathers, the Greek expositors Origen, Cyril 
 of Alexandria, Chrysostom, Nonnus, Theophy- 
 lact, entirely omit the péricope, and seem to 
 know nothing of it. So the Catenx, both pub- 
 lished and unpublished. Euthymius expounds 
 it, as a προσϑήκη which is not without use.|| The 
 
 * {Wordsworth (p. 309) says that it is found in more than 
 
 300 cursive Mss.—P. 8. 
 {Also W. F.S., but in Ἐς the passage is marked with 
 
 asterisks in the margin. in 8. with obeli. ‘en cursive copies 
 put it at the end of John,some insert it at the end of Luke 
 xxi.—P. 8.] 
 
 £ (“in multis et Grecis et Latinis codicibus ; Adv. Pelag., ΤΊ. 
 17. It should also be alded that most of the copies of the 
 Itala and Vulgata contain the section.—P. 8.] 
 
 4(To which must be added Cod. Sin. Tischendorf (L., p. 
 826) enumerates the following uncial MSS. as witnesses 
 against the section: δῷ, A. B.C. Τὸν X. 4.; but A. and C. are 
 here defective, and L. and A. have an empty space, though 
 not sufficient for the whole passage.—P. 8.] 
 
 | [Buthymius remarks that the pericope from vii. 53 to viii. 
 
 io) 
 
 —According to B. D. Τὰς efc., ὃ πατήρ Should be dropped. [Cod. Sin. has it, but instead of μετ᾽ ἐμοῦ ἐστίν" οὐκ 
 
 current mention and use of the pericope in the 
 Latin church begins with Ambrose and Augus- 
 tine.” Ibid. ‘* Furthermore, several manuscripts 
 in Griesbach contain the passage, but add either 
 the sign of rejection nor of interpolation. Others 
 put the passage at the end of the Gospel; others 
 again, after chap. vii. 36, or viil. 12; still others 
 place it after Luke xxi. It not rarely appears 
 in the manuscripts mutilated.” Ibid. 
 
 This position of the authorities presents a great 
 critical problem, which at best makes the section 
 in its present place suspicious; especially when 
 we consider that Origen has not the passage, that 
 Tertullian and Cyprian, when they write on sub- 
 jects which would bring it in, do not mention it, 
 and that the older manuscripts of the Peshito are 
 without it. 
 
 2. Thecondition of the text. This is the sorest 
 side of the passage. Reading disputes reading. 
 Compare Griesbach, Lachmann, Tischendort.* 
 ‘“‘We have three very different texts,—an un- 
 heard-of case in the Gospel of John. Besides 
 the received text, Griesbach gives two othets: 
 first the text of Cod. D., secondly one compiled 
 from other manuscripts.” Liicke. This diversity - 
 seems unaccountable, unless a traditional apos- 
 tolic relic (oral or in Hebrew, or preserved in 
 substance with free variations) was scattered 
 through different copies before it resulted in this 
 passage. 
 
 [To this unusual number of variations must be 
 added the entire diversity from the narrative 
 style of John, which Meyer and Alford regard as 
 the most weighty argument against the passage. 
 Here belong the terms ὄρϑρου, πᾶς ὁ λαός, οἱ 
 γραμματεῖς καὶ οἱ φαρ., ἐπιμένειν, ἀναμάρτητος, 
 καταλείπεσϑαι, κατακρίνειν, Which are not other- 
 wise used by John, the absence of his usual οὖν 
 which occurs but once in this passage, while dé 
 is here found eleven times. Hengstenberg misses 
 also the ‘‘mystic twilight”? which is characteris- 
 tic of John’s style. Upon the whole, the style 
 is more like that of the Synoptists. Tischen- 
 dorf (ed. VILL. p. 829) says categorically: ‘*Lo- 
 cum ce adullera non ab Johanne scriptum esse cer- 
 lissimum est.”—P. 8.] 
 
 3. The historical connection of this with other 
 occurrences in the Gospel. 
 
 A. Inthis respect many doubts have been raised, 
 which must, of course, be carefully weighed. 
 
 12 παρὰ τοῖς ἀκριβέσιν ἀντιγράφοις ἡ οὐχ εὕρηται, 7 ὠβέλισται. 
 Διὴ φαίνονται παρέγγραπτα καὶ προσθήκη.---Ρ. ὃ. 
 
 ἘΓΑΊΒΟ ‘’regelles, Alford and Wordsworth, Godet (11., 199) 
 says: Un vari text apostolique v ajumais é&é exposé a des ab 
 térations si considérable.—P. 8.] 
 
CHAP. VIII. 1-30. 
 
 (a) That chap. vii. 53 refers to’Sanhedrists 
 returning to their houses, not to festal pilgrims 
 returning to their homes, isobvious. This, how- 
 ever, yields a very suitable connection. They 
 had expected Christ to be brought before their 
 bar, and now were compelled—to go home dis- 
 appointed and divided. 
 
 (6) The statement in chap. viii. 1, that Jesus 
 went unto the mount of Olives. It is thought 
 that this method of securing Himself against the 
 snares of His enemies was not employed by Je- 
 sus till the time of the last passover. Yet the 
 fact that this was necessary is here evident 
 enough; for the Sanhedrin was seeking to arrest 
 Him. Liicke’s reasoning (p. 255) overlooks this 
 point. 
 
 (6) Chap. viii. 2: “All the people came unto 
 Him.” Even if the great day ef the feast, on 
 which Jesus made His last appearance, was the 
 eighth, there would be nothing to prevent all the 
 people who did not immediately leave Jerusalem, 
 from assembling the next day in the temple. 
 
 (4) The Scribes, γραμματεῖς, who do not else- 
 where appear in John, arestrangehere.* Their 
 appearance here, however, is in keeping with the 
 immediately succeeding fact that a question of 
 the law comes up; the strangeness of it is not de- 
 cisive. Other differences of expression are less 
 important (see Liicke, p. 257). 
 
 (6) It seems not clear whether the Scribes ap- 
 pear as witnessés, or as accusers, or as judges 
 Plainly as accusers, or as judges who would refer 
 their devision, in irony, to the tribunal of Jesus; 
 not as zealots, according to Wetstein. 
 
 (f) There is no mention of the adulterer (Lev. 
 xx. 10; Deut, xxii, 22,24). This signifies noth- 
 ing at all. 
 
 (yg) According to the Rabbins the legal punish- 
 ment of adultery was strangulation (Liicke, p. 
 259). On this point Michaelis has justly denied 
 the authority of the Talmud. and has asserted, 
 on a comparison of Hx. xxxi. 14; xxxv. 2 with 
 Nu. xv. 32-35, that the- formula put to deuth, 
 generally means stoned. Besides, strangulation 
 is frequently used first only as an alleviation of 
 the prescribed penalty, as in the burning in the 
 middle ages. 
 
 (h) Bat what temptation was there in the ques- 
 tion? Chiefly the fact that Jesus had not yet 
 officially declared Himseli Messiah, while He 
 nevertheless was largely acknowledged as such 
 among the people, and seemed Himself to give 
 occasion for such recognition. The procedure 
 ‘with the adulteress was, therefore, in its very 
 form, a temptation to Him to declare Himself 
 concerning His authority (with reference to 
 Moses). ‘hen in the matter of the case lay a 
 further temptation, to wit, in the conflict be- 
 tween the so called commandment of the law on 
 the one hand, and the prevailing milder practice 
 and the known gentleness of Christ on the other. 
 To this question, however, we must return. 
 
 B. But now the apparently strange features 
 are offset by a number, which speak for the 
 genuineness of the narrative. 
 
 (4) The feast of tabernacles was pre-eminently 
 a@ joyous popular feast of the Jews; it was. cele- 
 
 *(John names the Pharisees twenty times,—four times in 
 connection with the chief priests, but never with the Scribes 
 as here.—P. 58. | 
 
 269 
 
 brated in the good time of the year; sucha sin 
 as the one here narrated, might easily occur. 
 
 (ὁ) The writing of Jesus on the ground is so 
 peculiar a feature, that it would hardly have been 
 fubricated. 
 
 (c) The same may be said of His challenge; 
 ‘We that is without sin among you,” e/fc., and of 
 His closing word to the woman. 
 
 [(4} the peculiarity of the whole incident, as 
 presenting tu the Lord a case of actual sin on its 
 direct merits, isin its favor. Such an incident 
 might be said to meet a want, or at. least to fill a 
 place of its own, in the gospel history. And if 
 such an incident occurred at all, John would be 
 the Evangelist most likely to notice and record 
 it; since he is the one to record the somewhat 
 kindred issue raised by the disciples over the 
 man born blind, chap. ix. With so many cases 
 of actual human misery, and of general sinful- 
 ness, brought before the Lord for His treatment, 
 ‘whether in pretence or in truth,” and with 
 various hypothetical cases of conscience put to 
 Him, it would seem suitable that we sheuld have 
 one case of actual and flagrant crime.—lW. D. Y.] 
 
 Nothing, therefore, can be adduced against 
 the details of the story or its comnection with 
 other facts of the Gospels; it is even a question, 
 whether there are not special data in its favor. 
 
 4. As to the connection of the section with the 
 preceding and following portions of the’ Gospel: 
 [Ὁ is clear that the story of the adulteress in this 
 place not only introduces πὸ disturbance, but 
 even serves to elucidate the discourse of Christ 
 in chap. viii. 12 sqq. The woman had walked 
 in darkness; her judges had admitted that they 
 found themselves in darkness in regard to the 
 disposal of this case; but for the very purpose 
 of making an assault of the power of darkness 
 upon the Lord with their captious question. 
 This connection does not exclude a further re- 
 ference to the temple-lights and the toreh-light 
 festivities in the celebration of the feast of taber- 
 nacles. 
 
 One of the principal questions is the question 
 of internal criticism: Is it conceivable that the 
 Jewish rulers would so early make a captious 
 attack upon the Lord by an ironical concession 
 of His Messiahship? We must here, in the first 
 place, remember that the enemies of Jesus at the 
 last passover made a whole round, a very storm, 
 of such assaults upon Jesus (Leben Jesu, 11. 3, 
 p. 1218). The situation there was this: They 
 first endeavored, by their authority, to confound 
 Him before the people in the temple-enclosure 
 with the question, by what power He thus ap- 
 peared; but He bated them with counter-ques- 
 tions. He maintained His position before the 
 people, and seemed unimpeachable; while they 
 wereimpotent. Then they had recourse to craft ; 
 they ironically assumed that He was the Mes- 
 siah, in order to catch Him in entangling ques- 
 tions. It is now asked, Is it conecivable, that 
 they had already attempted this trick before? 
 In the Synoptical Gospels there could be no men- 
 tion of this, because they relate only the last at- 
 tendance of Jesus at ateast. But in John we 
 should expect earlier attacks of the same sort to 
 be mentioned, if any had occurred. A decisive 
 preliminary question, however, is this: How 
 came the Jewish rulers to their diabolical irony 
 
270 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 and the ensnaring questions which proceeded from 
 it? The history answers: by the sense of im- 
 potence which came with the perception that with 
 force and authority they accomplished nothing. 
 
 This condition already existed here at the feast 
 of tabernacles, when even the officers who had 
 been sent to take Jesus, returned paralyzed by 
 His word and unsuccessful, and when a division 
 began to appear even in the Sanhedrin itself. 
 ‘he impotent embarrassment of force was there, 
 and with it the devilish counsel of craft. 
 
 ‘Accordingly this maneuvre was thrice re- 
 peated: first at the feast of tabernacles as re- 
 corded in this section; then at the feast of dedi- 
 caution in the winter, as recorded in chap. x. 24; 
 finally at the last passover, when these tempting 
 proposals became so thick, that we may well in- 
 fer the rulers of the Jews had accustomed them- 
 selves to it by former practice. Of course in this 
 first instance their assumption of His Messiahship 
 is very equivocal; it does not reach the full 
 measure of its insolence till the last passover. 
 
 But the same condition of things which brought 
 the rulers of the Jews to this stratagem—that is, 
 the previous failure of their forcible attempt,— 
 led Jesus, for the purpose of security, to with- 
 draw for the night to the mount of Olives. He 
 would therefore be here just in the right place 
 according to chap. vill. 1. 
 
 That the gospel history thus gains much in life- 
 like development, connected progress, is palpa- 
 ble. And at the same time the exhibition of the 
 Jewish feasts in their religious and moral degene- 
 racy becomes more complete. We have already 
 observed that, in the view of John, the tragic dis- 
 solution of Judaism in the gradual completion of 
 the murderous design of the Jews against Christ 
 at their successive feasts. This is the one side; 
 the other is the religious and moral decay of 
 the people themselves, which comes to light at 
 the great feasts. At the passover, the great pass- 
 over of the Jews, this decay manifests itself in 
 the transfer of the whole traffic in sacrificial ani- 
 mals and money into the temple itself, chap. ii. 
 At the feast of Purim, the feast of brotherhood 
 and deliverance, it shows itself in the leaving of 
 the sick without attendance, help, or sympathy 
 in their Bethesda, chap. v. The feast of taber- 
 nacles, the great feast of popular thanksgiving 
 and joy, appears defiled by licentiousness, scenes 
 of adultery, and partizan, temporizing policy 
 among the Pharisees (who here let the guilty 
 man run free), chap. viii., while the blind brother 
 is left to beggary and Pharisaic alms, chap. ix., 
 against the law of Deut. xv. 4. The feast of 
 dedication, chap. x. 22, seems not distinguished 
 by any similar mark of corruption, unless it is 
 symbolical that the storm of winter blows through 
 Spirit-forsaken halls which the Spirit of Christ 
 alone still quickens, and that the multitude of 
 the people, who at other times always gathered 
 to protect the Lord, have fled before wind and 
 weather, so that the Jews can suddenly surround 
 Him, and at last propose to bury him under a 
 heap of stones in the middle of the very court of 
 the temple. 
 
 Internal evidence, therefore, speaks decidedly 
 for this, as the proper place for the section in 
 hand. If the alternative is, either that the tra- 
 dition of the early church for definite reasons 
 
 partially overlooked and then dropped this sec- 
 tion, or that it inserted the passage here as an 
 ancient relic of Ephesian tradition from John,— 
 the former theory is not more difficult than the 
 latter. Indeed the prevalence of the ascetic 
 spirit in the church might almost make the omis- 
 sion of a larger section of this character more 
 probable than insertion. We observe alate inter- 
 polation of a few words in 1 John v. 7 and 8. 
 We consider the passage, 2 Pet. i. 20 to iii. 2, an 
 interpolation, but entirely takenin substance from 
 the Epistle of Jude (Apostol. Zeitalter, I., p. 155). 
 On the other hand, the conclusion of Mark, chap. 
 xvi. 9, seems to afford an example of omission 
 rather than of interpolation. Now it is easy to 
 imagine that the centuries of ascetic austerity, 
 from the end of the second century to the end 
 of the fourth, might scruple to read in public this 
 passage, in which the guilt of adultery seemed to 
 be so leniently dealt with. 
 
 We must, therefore, by all means consider any 
 words of the fathers which speak of such ἃ scru- 
 ple. Ambrose: Profecto si quis ea auribus otiosis 
 accipiat, erroris incentivum erroris incurrit [quum 
 legit. . . adultere absolutionem. Lubrica igitur 
 ad lapsum via] (Apol. Davidis posterior, chap. 1.). 
 Augustine: J/oc infidelium sensus exhorret, ita ut 
 nonnulli modice vel potius inimici verx fidet, credo, 
 metuentes peccandi impunitatem dari mulieribus suis, 
 illud quod de adulterz indulgentia Dominus fecit, au- 
 Serrent de codicibus suis, quasi permissionem peccandi 
 tribuerit, qui dixit: ‘* Deinceps noli peccare” (De 
 adulterinis conjugiis, 11. 7). Nicon [from the 10th 
 century in Coteler. Patr. Apost., I. 288]: The 
 Armenians expunged the pericope from their 
 version: βλαβερὰν εἶναι λέγοντες τοῖς πολλοῖς τὴν 
 τοιαύτην ἀκρόασιν (see Liicke, p. 249). Augus- 
 tine’s declaration we have only to change from 
 one of pastoral animadversion to one of historical 
 criticism. The scruple was begotten not of the 
 interested unbelief of some individual husbands, 
 but of the ascetic, weak faith of a legalistic age. 
 (Against this Lucke, p. 248 and 252, can bring 
 nothing that amounts to more than assertion.)* 
 
 It may be supposed that the disuse of the pas- 
 sage passed through different stages. 1. The nar- 
 rative stood inits place, but was left standing and 
 passed over in the public readings, or in discus- 
 sions of the question of marriage. The ascetic 
 Tertullian could form a very suitable predecessor 
 to Cyprian in such a step, and Origen an equally 
 suitable predecessor to others. 2. Next, per- 
 haps, the pericope began to undergo improve- 
 ment by other readings (6. g , Cod. 1), ἐπὶ ἁμαρτίᾳ 
 instead of ἐν μοιχείᾳ), and especially aborevia- 
 tion. 8. Some transcribers then went further, 
 and transferred the pericope to the end of the 
 Gospel as an appendix. 4. This led to the last 
 stage of entire omission. But now the codices 
 
 * [Wordsworth also urges this point, especially the severe 
 discipline of the Eastern church towards adultery. According 
 to Bingham (Antiqu. XVI., chap. 11), 8. Basil’s Canons pre- 
 scribe fifteen years’ penance for adultery, the Council of 
 Ancyra seven years’, the Council of Eliberis (in Spain) five 
 years’ for a single act, and ten if repeated. Webster and Wil- 
 kinson: “The views of the fathers of the nature and objects 
 of Christ’s mission, and of the distinction between the cove- 
 nants.of the law and the gospel, were imperfect and limited 
 
 . . . If the story appeared improbable, from moral considera- 
 tions, to expositors of the third and fourth century, it would 
 appear far more so,on the same grounds, to those of the 
 seventh and eighth.’’—P. 8.] 
 
CHAP. VIII. 1-30. 271 
 
 which had kept the pericope reacted. The pas- 
 sage came to be inserted again in various places, 
 either where we have it now, or after chap. vii. 
 86, or after chap. viii. 12, or, with the view of 
 combining this temptation with those of the last 
 passover, after Luke xxi. In this process some 
 accepted it with a mark of addition or even of 
 rejection. From this twofold procedure the 
 critical confusion in regard to this section re- 
 sulted. 
 
 In any case the passage is an apostolic relic.* 
 
 But another thing in favor of the genuineness 
 
 of itis the πάλιν οὖν αὑτοῖς ἐλάλησεν ὁ Insovc, chap. | 
 
 viii. 12, and the εἶπεν οὖν πάλιν αὐτοῖς, ver. 21. 
 The words in viii. 21 literally refer to the words 
 of vii. 84. It is harder to see the reference of 
 the first πάλιν, if we have to take in the idea; “1 
 am the light of the world,” The Lord, however, 
 already implied this to them in chap. y. 35, 36 
 sqq. John was a light, and yet only a witness 
 to Christ who was appointed for their deliver- 
 ance, ver. 40. Apart from this, the terms of 
 chap. viii. 12: ‘*Then spake Jesus again unto 
 theu,’’—must be taken absolutely, meaning sim- 
 ply that He addressed them again. In other 
 words: by their attack upon His life they had, 
 in all reason, already brought His intercourse 
 with them to a close. But then, chap. viii. 1-11, 
 they had apparently relented, and though He 
 knew that their question was put to Him in ma- 
 licious hypocrisy, yet He let it pass in the official 
 form which it assumed before the people. He 
 was committed to the people, after this recogni- 
 tion of the rulers, to resume intercourse with 
 them; but that He might soon say to them-once 
 more, that He shall forsake them and give them 
 up. Thus the two occurrences of πάλεν in chap. 
 viii. form, in our view, a distinct demand for the 
 section concerning the adulteress. 
 
 As to the opponents, as well as the advocates, 
 of the genuineness of this passage, compare 
 Liicke, p. 245, and Meyer [p. 820-823, 5th ed. ]. 
 
 Ver. 1. Jesus went unto the mount of 
 Olives.—This retirement for the night to the 
 mount of Olives (Gethsemane or Bethany) was 
 caused by the direct demonstration of the Sanhe- 
 drin against the freedom and life of Jesus. Αἱ 
 the same time it forms a significant counterpart 
 to the words: ‘* Every man went unto his own 
 house.”” ‘To them everything, meantime, re- 
 mained in the old way; but not to Him, for He 
 saw further. During His last residencein Jeru- 
 salem this method of spending the night in the 
 mount of Olives appears asa fixed rule, Luke 
 xxi. 37. 
 
 Ver. 2. And early in the morning.— OpOpov. 
 John writes elsewhere πρωΐ (chap. xviii. 25; xx. 
 1; mpwia, chap. xxi. 4), Luke, on the contrary, 
 ὄρϑρου. It is to be observed here, however, that 
 the term ὄρϑρου denotes more precisely the dawn 
 pf morning, and that it is intended to denote just 
 thistime. Andall the people.—lIla@c¢ ὁ λαός. 
 If John eisewhere prefers ὁ ὄχλος, the multitude, 
 or οἱ ὄχλοι, the multitudes, we must consider that 
 He here intends to signalize the gathering of the 
 
 *See Leben Jesu, 11.. Ὁ. 952; Hitzig. Veber Joh. Mark., p. 
 208 sqq.; and Meyer's designation of it as an “apocryphal 
 document” is therefore extremely unbecoming. [In his fifth 
 edition (p. 320), Meyer does not call it so, but rather “ ein 
 aus der apostulischen Zeit herriihrendes Schriftstiick, eine 
 wrale Meliquie evangelischer Geschichte.”—P, 8.} 
 
 whole remaining mass of festal pilgrims to Jesus 
 in the temple. The same may be said respecting 
 the καϑίσας édidack. avr. [which is not used by 
 John]; He again set Himself right down among 
 them, asif He wished to begin again, after Ha 
 had provisionally foiled the attack of the Sanhe- 
 drists. That the γραμματεῖς, the scribes, are here 
 named, though not elsewhere, arises from the 
 fact that a question of scriptural law comes up 
 in the sequel. And the frequently recurring δέ, 
 too, instead of the Johannean οὖν, has an internal 
 reason in the great series of unexpected incidents 
 which here begins. That Jesus goes to the mount 
 of Olives, is accounted for by the beginning of 
 the hostile machinations, ver. 1. That He re- 
 turns to the temple in spite of the persecution 
 (ver. 2), is due tothe fact that the scribes and 
 Pharisees now make asif they would acknow- 
 ledge Him (ver. 3), though they mean only to 
 tempt Him, ver. 6. Tbe like may be said of most. 
 of the subsequent occurrences thus introduced. 
 Only the great accumulation of the dé seems cer- 
 tainly strange; but in these unusual turns there 
 was less occasion for an οὖν. 
 
 Ver. 3. And the scribes and Pharisees 
 brought unto him, e/e.—Certainly not as a 
 distinet act of zealotry (Wetstein); nor as a 
 formal deputation of the Sanhedrin. Probably 
 itis the committee of a particular synagogue- 
 court, with which on the one hand the zealots 
 who had taken the woman in her crime, leagued 
 themselves as witnesses, and which, on the other 
 hand, acts in concert with the Sanhedrin. The 
 case was just now brought before a Jewish court; 
 it isthought well fitted to be made a trap for the 
 Lord, by an ironical concession, for reasons 
 above-mentioned, that He is the one to decide it. 
 The party cannot be described as ‘not official” 
 ‘Meyer), because in that. case it could not have 
 deferred its judgment to the Lord. As the death- 
 penalty was involved, the Sanhedrin must have 
 been in concert. 
 
 Ver. 5. Taken in the very act.—’Exav- 
 τοφώρῳ, t. 6., ἐπὶ [ἐπ᾽] αὐτοφώρῳ, in tpso furto.* 
 “The man, who was likewise liable to death 
 (Lev. xx. 10; Deut. xxii. 24), might have es- 
 caped.”” Meyer. ‘Though stoning, according to 
 Deut. xxii. 23, 24, was ordered for the particular 
 case in which a betrothed bride yielded herself 
 to unchastity (because she was regarded as al- 
 ready the wife of her spouse), it does not follow 
 that this guilty woman must have been a betrothed 
 bride (Meyer), since in the passage referred to 
 the death-penalty uniformly appointed for adul- 
 teresses (Lev. xx. 10; Deut. xxii. 22) seems only 
 to be more particularly described (Michaelis, 
 Tholuck, Ewald, and others). The sentence of 
 the Talmud: Filia Israelite si aduiltera, cum nupta, 
 strangulanda, cum desponsata, lapidanda, on the 
 one hand cannot be decisive for that period, on 
 the other may only mean a modification of the 
 general penalty of stoning for a nupta. 
 
 Ver. 6. Tempting him.—That this means 8 
 malicious temptation, not innocent questioning 
 (Olshausen), the clear sense of the term in other 
 places proves. But wherein consisted the pre 
 carious alternative, which was to entangle Him? 
 Interpretations: 1. The antagonism between the 
 
 * [Also the adjective αὐτόφωρος, caught in the very theft, 
 and generally in the very uct.—P. 8.] 
 
272 
 
 Roman criminal law, which did not punish adul- 
 tery with death, andthe law of Moses. Their ex- 
 pectation was that He would declare Himself for 
 Moses against the Romin law, and then they 
 would accuse Him to the Romans. Hence the 
 σὺ οὖν τί λέγεις. ver. 5. A plan, therefore, simi- 
 lar to that of the question about tribute-money, 
 Matt. xxii. (Schulthess, Meyer). 10 is nothing 
 azainst this, as Liicke thinks, that the criminal 
 law of the Romans in the provinces did not over- 
 ride the peculiar customs or ordinances of the 
 respective peoples. But this interpretation is, 
 no doubt, opposed by the fact that a declaration 
 of the woman’s being worthy of death might be 
 joined with a reference of the plaintiffs to the 
 legal court, besides the fact that they would 
 either have to execute the penalty themselves, 
 or, as informers against Jesus, openly violate the 
 precept of Moses. 
 
 2. I'he issue lay between the traditional tri- 
 bunal of the people and the supposed new tri- 
 bunal of the Messiah: the question being, 
 whether Jesus would leave the decision to the or- 
 dinary course, or would at once take it upon Him- 
 self. Undoubtedly this was a leading point in 
 the temptation; this gave the temptation its form 
 (see above); bit it was not the whole of it 
 
 Baumgarten-Crusius, ef al.). ι 
 
 3. The alternative was the old, strict letter of 
 the law, and the looser popular practice which 
 had gained prevalence, which no longer visited 
 adultery with death; hence the question of a ju- 
 dicial process or noneat all(Ebrard). But with 
 this alternative in full view their question would 
 have condemned themselves. The popular prac- 
 tice had a sort of indulgent tradition on its side. 
 
 4. The alternative was the Mosaic law liter- 
 ally applied anl the known gentleness of Christ. 
 A negative answer would appear, therefore as 
 in contradiction with Moses; an affirmative an- 
 swer, as in contradiction with Himself (Augus- 
 tine, Erasmus, Luther, and others). A modifica- 
 tion of this view is, that they certainly expected 
 the lenient decision, in order to charge Him with 
 opposition to Moses (Huthymius, Bengel, Nean- 
 der, e¢ al.). This modification increases the 
 tangling dilemma. But this was not simply an 
 issue between the rigor of Muses and the mild- 
 ness of Christ; it had reference to the old legis- 
 lation of Moses and the new reformation of the 
 law by Christ as opposed to the traditional prac- 
 tice of the Jews. If He had simply affirmed the 
 Mosaic letter, He would have invaded the rab- 
 hinical tradition and practice, the existing order 
 of things, the popular opinion and feeling con- 
 cerning Himself; they wonld have turned the 
 tradition against Him. If He had, affirmed the 
 popular practice, they would have turned the 
 letter of Scriptureagainst Him. But they wished 
 above all things to find out whether He would 
 venture, with Messianic authority, to lay down a 
 new law. On another interpretation, by Dick 
 (Stud. und Krit., 1832), and Baur's view, see 
 Meyer. ‘ 
 
 And with his finger wrote* on the 
 ground }—Some manuscripts, such as EH. K., 
 
 * [κατέγραφεν or ἔγραφεν, a descriptive imperfect, He kept 
 writing.—P.8.] 
 + (This minute circumstance Hengstenberg considers as a 
 
 mark of fiction unworthy of Christ; Meyer, Stier and Alford, 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 _ - 
 add μὴ προσποιούμενος [dissimulans], others καὶ 
 προσποιούμενος [simulans]; that is, according to 
 Liicke, in the one case: not merely feigning; in 
 the other: only feiguing. Manifestly exegetical 
 additions. According to the correct interpreta- 
 tion of Euthymius Zigabenus, the whole act of 
 stooping down and writing on the ground was 
 symbolical, and was meant to express inattention 
 to the questioners before Him. Liicke: ‘This 
 gesture was familiar to antiquity as a represen- 
 tation of deep musing, perplexity or languor of 
 mind ;” see the examples in Liicke, p. 269, note 
 1, where Wetstein also is quoted. It is, there- 
 fore, contrary to the spirit of the text to ask 
 what Jesus might have written (Michaelis: the 
 answer: ‘As it is written” Bede: the sentence 
 in ver. 7; conjectures in Wolf and Lampe).* 
 
 If we ask, why Jesus does not here enter upon 
 the question, as He did in like cases at the last 
 passover,—it is not enough to answer, that He 
 would not interfere in civil matters (Matt. xxii.; 
 Lu. xii. 13 sq., Meyer), or that He would inti- 
 mate that the question was too malicious to de- 
 serve an answer (Luthardt). We have rather to 
 consider that He has not yet received His dis- 
 tinct introduction as Messiah in Jerusalem by 
 the public hosanna, and now abstains from any 
 official offer of Himself as Messiah. and indeed 
 intends not to appear at allas Messiah, according 
 to their idea. ‘I'herefore, as this matter is still 
 in suspense, He also leaves His position towards 
 their question in suspense; He neither rejects 
 nor accepts it. But He certainly does already 
 assume the expression of a calm majesty which 
 is not pleased to have its leisure and recreation 
 intruded upon with a street scandal. If they 
 really take [im for the Messiah, they must con- 
 sent to this. 
 
 Ver. 7. He that is without sin among 
 you, efe.;—The test just named, they stand. 
 They continue in their questioning. Hence He 
 now gives them the New Testament decision, 
 
 correctly asa mark of originality. The hypocritical malignant 
 questidners well deserved this contemptuous treatment. 
 Writing or figuring on the ground may indicate ennui or dis- 
 tra tion of mind or embarrassment or deep reflection or in- 
 tentional indifference to what is going on. he last case is 
 the only one that is applicable to Jesus, and the gesture here 
 has thesame meaning as His words, Matt. xxii.18: Why tempt 
 ye me, ye hypocrites 2? (Comp. also Luke xii. 14.) This disre- 
 gard and rebuke implied in the act itself, is the thing essen- 
 tial, not the words or signs written; else they would have 
 been recorded. It is therefore idle to ask what He wrote on 
 the ground.—P. §.] 
 
 * (Some MSS. add after the word κατέγραφεν (ver. 8): the 
 sins of every one of them. Wordsworth: An emblem that the 
 law which He [Himself had given, had been written on earthly 
 and stony hearts. Very fanciful. Lightfoot and Besser: the 
 curses written by the priest against unfaithful women, Num. 
 v.17. Augustine and others: reference to Jer. xvii.13: 
 “They that depart from me shall be written in the earth,” 
 Wolf and Lampe, like Bede, conjecture that He wrote the 
 sentence in ver. 7; Godet: the sentence of the judge which 
 must be written. But Christ evidently did not wish to listen 
 to them or to act as judge, and when asked the second time, 
 He did not answer their question about the woman, but re- 
 minded them of their own sins.—P. 8.] 
 
 + [Owen remarks on this verse: ‘This is one of the most 
 profound and searching remarks to be found in the whole 
 gospel. *Whoare you that you should be so clamorous for 
 the meting out of punishment to this woman? Taye you no 
 sins of your own to be repented of? Is it your appropriate 
 task to sit in judgment upon your fellow-men, as though you 
 yourselves were perfect and deputed of God to do this? . Look 
 to your own hearts, inspect your own conduct in the light of 
 Gou’s law (Matt. ν. 28, 32), and be less solicitous in respect 
 to the exact degree or kind of punishment to be meted ous 
 to your fellow-men.’”—P. 8.] 
 
4 
 
 CHAP. VIII. 1-80. : 273 
 
 Without sin.” As ἀναμάρτητος, sinless, occurs 
 only this once in the New Testament (though 
 frequently in classic usage), it cannot be made 
 into an inconsistency with the style of John 
 How is the word ‘without sin,” to be under- 
 stood? 
 
 * 1, Erasmus, Zuingle, Calvin, Baur, Hase 
 [Owen] make it absolute sinlessness. Hase 
 therefore thinks that the answer is a proof of the 
 apocryphal nature of the section; so do Paulus 
 and Baur, since the demand that only sinless men 
 alone should act as judges and pronounce sen- 
 tence, is utterly inadmissible. . 
 
 2. Meyer [p. 330], after Liicke: “ Whether 
 He means freedom from the possibility of fault 
 (of error or of sin), like Plato in Pol, I. p. 3839 
 B., or freedom from actual fault [comp. γυνὴ 
 ἀναμάρτητος, Herod. v. 39]; and likewise, whether 
 He means this latter in general (2 Mace viii. 4), 
 or in respect to a particular category or species of 
 sin (2 Mace. xii. 42; Deut. xxix. 19), is to be 
 decided solely by the context. And here free- 
 dom from sin must be understood, not indeed of 
 adultery specifically, because Jesus could not pre- 
 sume this of the whole hierarchy even in view of 
 all their moral corruption; but of unchastity, be- 
 cause one guilty of this stands in question and 
 before the eyes of all as an actual opposite of 
 ἀναμάρτητος [sinless one]. Compare ἁμαρτωλός, 
 Lu. vii. 87. “Αμαρτάνειν, Jacobs’ ad Anthol. X., 
 p. 111; and in chap. v. 14, in μηκέτι ἁμάρτατε, a 
 specific sort of sinning is meant; and the same 
 injunction given in ver. 11 to the adulteress, is 
 the authentic commentary on this ἀναμάρτητος. 
 So De Wette also, and Tholuck [and Alford]. 
 Yet Liicke (and De Wette likewise) takes in ad- 
 dition the moral point of view: Jesus would not 
 trench upon the office of civil justice; He looked 
 at the case solely in its moral aspect and with 
 reference to. the βασιλεία τοῦ ϑεοῦ (Luther: 
 “Therefore we have preaching in the kingdom 
 of Christ, and when this preaching comes, it 
 supersedes swords, judge, and all”’). : 
 
 The question is: In what relation did Christ 
 place Christian morality to the theocratic civil 
 law of Moses? And hereit must be remembered 
 that, with the Pharisees, the idea of being a sin- 
 ner, and of being without sin, had reference to 
 the law. Publicuns and sinners are such as are 
 fallen under Levitical discipline, liable to excom- 
 munication. But now the Levitical discipline 
 was, according to the spirit of the law, so ideal 
 that, strictly taken, it made every one neces- 
 sarily unclean (see Hag. 11. 12 sqq.; our Comm. 
 on Matt. chap. iii.). And this is most especially 
 true with regard to sexual impurities and of- 
 fences. The law, therefore, in its full ideal con- 
 sistency, could not be carried out; and the miti- 
 gations of it in practice partook not only, on the 
 one hand, of laxity, but, on the other, of moral 
 earnestness, which must scorn to apply the law 
 with hypocritical rigor in particular cases, when 
 it could not apply it consistently in all. (Lutber 
 and Zwingle had scruples about the discipline of 
 church law in similar consistency.) Christ, there- 
 fore, by His word, approves the prevalent leni- 
 ency, but at the same time leads His hearers back 
 to the principle of the ideal stringency. 
 
 His expression means, in the first place: Who- 
 soever ne you knows himself to be Levitically 
 
 clean, particularly in respect of sexual defile- 
 ments and unchastity, let him begin the execu- 
 tion of the penalty upon the woman. It pre- 
 sumes that no one will venture to proceed, and 
 the conscience of the accusers must sanction this 
 judgment. ‘Then, secondly, in this actual im- 
 possibility of restoring the Mosaic rigorism is 
 couched the deeper moral principle, that, in the 
 Christian point of view, any condemnation of a 
 guilty person by a host of accusers and judges 
 who deem themselves guiltless, must be aban- 
 doned. For it must be considered that the legal 
 condemnation presupposed this guiltlessness, and, 
 at the same time that theocratic penalty of death 
 stood for damnation (the cutting off of its soul 
 from its people). Christ could no longer recog- 
 nize either the innocence of those supposed to be 
 clean, nor the liability of the culprit to damnation 
 (which in fact the Mosaic sysiem had only aimed 
 to exhibit symbolically). The Old Testament had 
 new unfolded itself into the New, which laid 
 down on the one hand, the liability of all, even of 
 human judges, to damnation, and on the other 
 hand, the capacity of all even of the fallen, for 
 salvation. 
 
 This, however, in the third place, does not 
 supersede human acquittal and condemnation ; 
 it only shows that they must proceed upon a new 
 basis (sympathy of the sentence with the sinner) 
 and caution against hasty and over-stringent 
 judgment). How, far, then, this principle should 
 allow the civil punishment of seduced or infatu- 
 ated women, Christ leaves to the future, but in- 
 timates that, on the part of severity, stringency 
 and pride, there is a motive equally ready to 
 hold the culprit to punishment. It was itself a 
 death-penalty, that the adulteress was socially 
 outlawed and condemned. 
 
 It must further be considered how singularly 
 Christ distributes His decision between Himself 
 and the appellants or Jewish court. He states 
 the principle, that is the vital idea of the law; 
 but they are left to apply it according to their 
 best knowledge and conscience: First judge 
 themselves, then others. 
 
 Let him be the first to casta stone at 
 her [not the first stone; βαλέτω, not only permis- 
 sion, but command].—According to Deut. xvii. 
 7, the witnesses were to cast the first stone. But 
 here the first one means him who will have the 
 courage to condemn as being himself innocent.— 
 According to the Rabbins the first blow struck 
 the breast, often with fatal effect. 
 
 Ver. 8. And again he stooped down.— 
 The Prophet, the Messiah, had solved His prob- 
 lem and returned to His rest, and represented 
 His leisure in symbolical recreation, that they 
 may understand that it now rests with them to 
 act, that is, in the first place to condemn them- 
 selves. He is discharged of the matter. And 
 as He has previously not looked nor glanced at 
 the woman in her conscience of guilt, so He now 
 does the same with them. Jerome: He would 
 give them room ta make their escape. [Incon- 
 sistent with ver. 6.] 
 
 Ver. 9. [They went out, ἐξήρχοντο, de- . 
 seriptive imperfect—One by one, εἷς kad? 
 εἷς, or εἷς καϑεῖς (instead of kav’ ἕνα). A later 
 Greek formula.—The preposition is here adver- 
 bial. Comp. Mark xiv.19; Rom. xii. 5; Acts 
 
274 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 xxi. 21; the Hebrew THs ane, and Winer, p. 
 234.—P. S.].—Being convicted by their 
 own conscience.—Tholuck: ‘It is histori- 
 cally attested, that at that time many prominent 
 Rabbins were living in adultery.”” Wagenseil on 
 the Sota, p. 525. And some of them must have 
 feared that when He should lift up Himself again, 
 they might hear something further, which would 
 be still less pleasant (Musculus). 
 
 Beginning at the eldest.*—Fritzsche and 
 others construe so as to make ἀρξάμ. ἀπὸ τ. 
 πρεσβυτέρ. substantially a parenthesis; the main 
 statement being, that they went out even to the 
 last; this being more particularly described by 
 the parenthesis; the eldest made the beginning. 
 Winer and Tholuck: They went out, the eldest 
 leading off; and the ἕως τ. ἐσχ. is a breviloquent 
 addition. The former interpretation seems 
 clearer; and in many manuscripts this last ad- 
 dition is wanting. The eldest went out first, 
 partly because of a guilty conscience, partly be- 
 cause they were the more shrewd. Is not 
 πρεσβύτεροι here an official name? This is at 
 least probable, because the group is a judicial 
 one; hence Liicke, De Wette and others take it 
 of rank. Meyer (and Tholuck, 7th ed.), on the 
 contrary: This is not yielded by the contrast; 
 there would then be no proper antithesis; it is 
 a phrase: from the first to the last. But from 
 the oldest to the last is no antithesis. On the con- 
 trary, a sufficiently clear antithesis is: from the 
 elders (of the synagogue) to the last, ἢ, 6. the ser- 
 vants, 1 Cor. iv. 9. The expression: ¢o the last, 
 might, however, have been afterwards added, to 
 destroy the definiteness of the term elders, which 
 perhaps might have given the section a wrong and 
 offensive bearing in the Christian congregations. 
 
 ‘They went out—what else could they do? 
 Not stop there, with the people gazing alternately 
 at them, and at the finger moving to and fro on the 
 ground! They retreat, but observe how orderly 
 they do it. The Evangelist is careful to inform 
 us that they ‘went out, one by one, beginning 
 at the eldest, even unto the last.’ Perhaps they 
 hung back for a moment, no one disposed to go 
 first, lest he should thereby seem to betray him- 
 self the greatest sinner in the lot. So, to avoid 
 suspicion, they will depart in the order of age. 
 As well-bred men, they give precedence to seni- 
 ority, the younger bowing out the elder.—‘ Not 
 before you, sir, reverend Doctor—Rabbi Eliezer, 
 Rabbi Jehudi,’ etc. They leave; the people 
 staring after them: their long robes and broad 
 phylacteries not quite so imposing as when they 
 came in. They are gone. The court has ad- 
 journed. There has been an adjudication, not 
 precisely that for which the court was called. 
 There has been a conviction not of the accused, 
 but of the accusers, and they, self-convicted, not 
 daring to look the Judge in the face, who could 
 
 see them through and through.”—From a ser-. 
 
 mon of Dr. Miihlenberg on the Woman and her 
 Accusers. N. Y., 1867.—P. 5.1 
 
 Left alone, and the woman —Only the 
 hand of accusers had gotten away; the disciples 
 and the people who were looking on could re- 
 main. But that the woman remained standing 
 
 * [Or as Lange below explains mpeoBvreoo from the elders, 
 the presbyters of the synagogue.—P, 8.] 
 
 as if bound, and did not withdraw, seems ta 
 show what an impression Jesus made upon her 
 conscience. She stood, as if bound to His judg- 
 mnent-seat. 
 
 Ver. 10. Hath no man condemned thee? 
 —The οὐδείς is emphatic; but so is the condemn, 
 κατακρίνω [not found elsewhere in John]. It de-» 
 notes the sententia damnatoria of theocratic judg- 
 ment, a sentence of death considered at the same 
 time as a religious reprobation Meyer remarks 
 that since these people came asking advice, the 
 vote of each one is the only thing intended. 
 But in asking advice they wished to refer to the 
 Lord a judicial sentence, which He referred 
 back to them, and this is therefore the thing in 
 question. Hence it is neither, on the one hand, 
 the actual stoning” (Wolf) which is meant, 
 nor on the other hand a mere moral condemna- 
 tion (Tholuck), nor any dismissal of the refer- 
 ence (Meyer).* The people had left the deci- 
 sion to Him, though in irony; and they did the 
 same again, when He in a conditional way cast 
 the decision back upon them. When He now 
 says: if they have desisted from their condem- 
 nation, J also condemn thee not,—unquestionably 
 He means this in the New Testament sense, as 
 in ch. ili. 17; Matt. xviii. 11. But in this case 
 her acquittal is included in His decision, so far 
 as He interprets the tacit practical verdict of her 
 accusers. ‘This is proved by His next words. 
 This withholding of moral condemnation is, how- 
 ever, no withholding of moral judgment. Au- 
 gustine (Zract.33): Quid est Domine? faves ergo 
 peccatis? Non plane ita. Attende, quod sequitur: 
 ‘yade,deinceps jam noli peccare. Ergo et Dominus 
 Yamnavit, sed peccatum, non hominem.” [Ambrose: 
 Emendavit ream, non crimen absolvit.—P. 8. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. See the exegesis particularly on verses 1, 2, 
 δ. ete: 
 
 2. If the section of the adulteress can be re- 
 stored to the credit of genuineness, it materially 
 enriches the history of the life of Jesus. A sys- 
 tematic view of the progress of the persecution 
 of Jesus by the Sanhedrin commends the theory 
 of its genuineness according to the rules of in- 
 ternal criticism. It would be natural, that the 
 temptation of Jesus which proceeded upon the 
 ironical assumption that He was the Messiah, 
 sheuld form a series and climax. And the con. 
 duct of Jesus perfectly accords with the existing 
 state of the Messianic question, on account of 
 His official position towards the question whether 
 He was the Messiah. ν 
 
 8. The conduct of Christ in this situation ex- 
 hibits majestic elevation, calmness, prudence, 
 wisdom, and boldness. 
 
 4. The only mention of Jesus’ writing ; and 
 that in the sand of the earth, no one knows 
 what. His usual form of writing was a writing 
 of the law of the Spirit in hearts with the flame 
 of His word. 
 
 * (In his fifth edition, p. 332, Meyer says on οὐδὲ ἐγώ σε 
 κατακρ.: “This is not a sentence of forgiveness, like Matt. 
 ix. 2; Luke vii. 48, nor yeta mere refusal of jurisdiction,» . . 
 but a reversal of the condemnation, in the consciousness of 
 His Messianic mission, which was not to condemn, but to 
 seek and to save the lost, iii. 17; xii. 47 ; Matt. xviii. 18.”"— 
 P.5.] 
 
; 
 
 CHAP. VIII. 1-30. | 275 
 
 Η 
 
 5. He that is without sin among you: (1) Ac- 
 knowledgment of the Mosaic law in their view. 
 Stone her if you please; she has deserved death 
 according to the law of Moses. (2) Assertion 
 of His New Testament ground. But first judge 
 yourselves. Stone her not till one without sin 
 Ye found who may begin the stoning. (9) Indi- 
 tation of the relation between the Old Testament 
 and New Testament points of view. Christ de- 
 clares the principle and spirit of the law of 
 Moses. Then they may act according to their 
 best knowledge and conscience. It must not be 
 forgotten that the death penalty according to the 
 letter of the Jewish law was at the same time a 
 reprobation. 
 
 The Roman church considers Christ a second 
 Moses, a new law-giver; and according to her 
 He must have given a stricter law of marriage. 
 But with a properly religious legislation a min- 
 istry of death*also is connected (2 Cor. iii.). 
 And of those who in this view insist on remain- 
 ing under the law, the words of the apostle in 
 Gal. iii. 10 hold good. 
 
 6. On the other hand, here in the group of ac- 
 cusers and judges are fulfilled the words of 1 Pet. 
 iv. 17: ‘The time is come that judgment must 
 begin at the house of God.” 
 
 7. Christ can transform the tribunal of the 
 legalists into an asylum of criminals, into a 
 means of repentance and of the call of grace. 
 
 8. The New Testament gentleness the source 
 of a New Testament severity in questions of 
 moral conduct. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The retirement of Christ to the Mount of 
 Olives outside the city of Jerusalem, an exam- 
 ple for the persecuted company of believers.— 
 The first temptation of Christ by a show of re- 
 cognition on the part of the rulers of the Jews. 
 —This temptation compared with the other (sub- 
 sequent) ones.—The adulteress: or, a life-like 
 and warning scene from the joyous ecclesiastical 
 and popular festivals of Israel.—The lgw of mar- 
 riage a favorite question of the Pharisees.—- 
 Conjugal infidelities a measure of the spiritual 
 decay of popular life.—The diabolical craft, 
 which would make the show of a holy zeal for 
 the law a snare for the Lord.—Analysis of the 
 temptation: (1) Crafty plotting. Apparent ho- 
 mage was to impose upon them all. (2) Mali- 
 cious assault they aim not at the execution of 
 the woman, but at the execution of the Lord. 
 (3) Heartless, cruel procedure. The woman, in 
 a form of judicial process no longer practised, 
 was to be sacrificed as a means to an end. (4) 
 Shameless law question. They sought to make 
 either zeal for Moses or an approval of their 
 own traditionand custom a capital charge against 
 the Lord. (5) Unsuspecting blindness. They 
 know not how soon their double judgment 
 against the woman and against the Lord is to be 
 turned into a judgment against themselves. (6) 
 The most headstrong obduracy. Though in 
 their conscience convinced of their unworthiness 
 to condemn the woman they still do not perceive 
 their sin against the Lord. 
 
 The conduct of the Lord towards His tempters : 
 1, Their hypocritical homage to the Messiah He 
 
 meets with the calm, stately action of Messiania 
 majesty (He stooped down, efc.). 2. Their 
 tempting of His Spirit He meets with the search- 
 ing of their conscience. ὃ, Their Pharisaic 
 question concerning the highest grade of pun- 
 ishment He meets with the question of the gos- 
 pel concerning the innocent judge. 4. Their 
 judgment was to work death and damnation; 
 His judgment aims at deliverance and salvation. 
 5. They come as accusers and judges, they go as 
 condemned. 6. They intended to destroy a holy 
 one; He rescues a lost sinner.—Or: 1. His 
 silence a condemnation of their craft and excited 
 passion. 2. His stooping and looking down a 
 condemnation of their shameless treatment of 
 the woman’s shame. 3. His writing, a mysteri- 
 ous action, pointing to the wicked mysteries of 
 their life.—Christ and the Pharisees compared 
 as judges of the adulteress: (1) With respect 
 to rigor. Their rigor is an uncharitable delight 
 in the damnation of the sinner after gross out- 
 ward sins. His rigor delights in salvation, and 
 presses on their conscience with a wholesome 
 condemnation of the Spirit. (2) In respect to 
 gentleness. Their gentleness is carnal laxity 
 which encourages sin. His gentleness is over- 
 powering grace which destroys sin.—Christ is 
 not a new Moses, but the Redeemer froin sin 
 by the law of the Spirit.—The position which 
 Christ takes toward civil legislators and judges: 
 (1) He stands distinct from them, in that He 
 makes no civil laws. (2) He stands in con- 
 nection with them, in that He furnishes them 
 the law of the Spirit, the fundamental pringiples 
 for their legal administration.—The glorification 
 of the ancient light and law in the new covenant: 
 (1) The perfection of rigor. The perfect know- 
 ledge of sins recognizes all as worthy of death 
 and perdition. (2) The perfection of gentleness. 
 The full gracious perception of faith recognizes 
 all as called to the salvation of the children of 
 God. (8) The perfection of administration. The 
 decided life of the Spirit fixes the standard of 
 law and discipline between the perfect rigor and 
 the perfect gentleness.—The. judgment of Christ 
 a word of terror for the guilty consciences on 
 both sides: (1) The woman must tremble under 
 the words: ‘Let him be the first to cast a stone 
 at her.” (2) The accusers under the words: 
 ‘‘He that is without sin among you” (2. 6. he 
 that is not himself worthy of death). 
 
 The guilty woman before the judgment seat 
 of Christ: (1) How she stands bound to the 
 judgment seat, till He has spoken. (2) How 
 she is released with a Saviour’s word: Sin no 
 more.—The Christian spiritual care of released 
 criminals, particularly of penitent fallen ones. 
 —The silence of the woman an intelligible lan- 
 guage of penitence to the Lord.—The judgment 
 of the Pharisees in the light and judgment of 
 Christ. 
 
 Starke: Nova. Bibl. Tub. : The wickedness 
 of the ungodly knows how to abuse even the 
 law, the punishment of faults; the best and holi- 
 est things. Shame, that stupidity and silliness 
 undertake to tempt wisdom itself. It does not 
 become teachers and preachers to try to have 
 one foot in the pulpit and the other in the coun- 
 cil chamber.—HepingeR: Thou hypocrite, look 
 into thine own bosom.—Though no magistracy 
 
276 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 can be without sin it should nevertheless not be 
 chargeable with the sins which it must visit with 
 bodily punishment upon others. Magistrates 
 ought to be honest persons who fear God, Ex. 
 xviii. 21.—QuxrsneL: Prudence and love require 
 that we should give persons an opportunity to 
 withdraw, without ado and disgrace, from a bad 
 cause, into which their passsion has seduced 
 them.—Zertsius: What a mighty, and in truth 
 irresistible witness is the conscience of mau! 
 Thus must they themselves come to shame who 
 seek to put others, especially faithful teachers, 
 to shame; treachery comes home to him that 
 forges it.—Preachers must be no doubt earnest 
 and zealous with great sinners, but not with gross 
 harshness, for this does not improve and edify. 
 —Hepincer: The pulpit should not meddle in 
 secular affairs, and much less should the secular 
 order meddle with spiritual matters. —CANsTEIN: 
 If any one is rescued from the hands of justice, 
 he should be diligently exhorted not to abuse his 
 deliverance, but prove his gratitude to God and 
 men. 
 
 GertacH: The answer of Jesus puts their 
 cunning to shame, without infringing the law, 
 justice, or love.—At the same time His sentence 
 guards the woman against despair by pointing 
 at the sinfulness of all. He does not extenuate 
 the sin of the adulteress; but He hints at in- 
 ward sin which puts one further from God than 
 gross outward transgressions.—To drive these 
 hypocrites away needs only a word of the Lord 
 which strikes the heart like a hammer that 
 grinds the rock.—Now Jesus could exercise [is 
 saving office. He forgives her the sin, e¢e.—This 
 implies not the slightest disapproval of legal 
 punishments. [But it no doubt does imply a 
 Christian principle for the criticism and refor- 
 mation of civil punishments]. 
 
 Braune: Karly in the morning. with much 
 watchfulness, Jesus was in the temple, the place 
 where He loved to labor all the day. The 
 thought of His approaching death and the vari- 
 ous impressions of His work upon different 
 hearts; it seems as if this doubled His zeal.— 
 The sins which in Christendom also attach to 
 Sundays and feast-days.—The previous evening 
 that session against the Redeemer had been held; 
 then (during the night) this case comes. How 
 natural the thought, that Jesus might be caught 
 by means of it. And now the Pharisees and 
 scribes are in concert, efc.—She says: ‘ Lord ;” 
 she feels the majesty of Jesus, and this implies 
 that she certainly condemns herself, Matt. xxi. 
 31.—Deliverance from the hand of civil justice 
 is not yet deliverance from the almighty hand 
 of the holy God.—Jesus with His meekness 
 showed a greater judicial earnestness than the 
 severest condemnation to death can express. 
 
 Hevusner: Unto the Mount of Olives. John 
 gives a hint that Jesus is approaching the time 
 of His passion.—Ver. 3. ‘‘ But the Scribes and 
 Pharisees” [instead of the Eng. Vers. And], in- 
 timates the contrast: these scribes had spent 
 the night in working out new plans against 
 Jesus.—(The woman). To all her shame, to her 
 fear of death which already took hold of her 
 soul, was now added the eye of the pure and 
 Holy One who judged without respect of per- 
 sons.—It is no good fortune to remain undis- 
 
 covered in transgressions.—The heavy guilt and 
 shame of adultery are evident from all laws of 
 antiquity against it (and also the evil of that 
 neglect, oppression and improper use of woman, 
 which have been gradually done away with by 
 Christianity alone).—Men may be zealous for 
 the divine law with evil hearts.—Worldlings and 
 hypocrites have a passion for bringing good 
 people into perplexity with entangling questions. 
 But Jesus shows us the way of Christian wisdom 
 to escape the snares of men.—Thunder from a 
 clear sky could not have so terrified the sinners 
 as the word of the Lord, which must have smit- 
 ten them with the fear that He knew their secret 
 sins.—Cicero Ad Verrem III. exord.: Vis corrup- 
 torem vel adulterum accusare? Providendum dili- 
 genter, ne in tua vita vestigium libidinis appareat. 
 Etenim non est ferendus accusator is, qui quod in 
 allero vitium reprehendit, in eo ipso deprehenditur. 
 —The wonderful power of conseience even in 
 hypocrites.—Wo man, Lord: It sounds like a 
 sigh of anguish, shame and faith.—Christ’s 
 office is not to condemn, but to show mercy and 
 redeem.—We should never uncharitably bring 
 the secret sins of our neighbor into the light.— 
 Despair not of improving those who have fallen 
 very low.—Gossnrer: He went early to His work; 
 the people came early to hear Him. arly let 
 our souls be given to Him, for He comes eurly 
 into His temple, the heart.—O poor men, let the 
 stones lie which ye would cast at your fel- 
 low-sinners and fellow-pilgrims on this earth.— 
 Bessnr (after Bence): Your names are writ- 
 ten in the earth, Jer. xvii. 1, 18.—(From Lvu- 
 THER): They fancy that the stones are looking 
 at them and it seemed long to them before they 
 could find a hole and get to the doors.—The dif- 
 ference between the Pharisees and the woman: 
 They, convicted by their conscience, get away 
 from Jesus; she, convicted by her conscience, 
 stays by Jesus.—The two were left alone: Misery 
 and commiseration (miseria et misericordia, piti- 
 ableness and pity), says Augustine.—What ma- 
 lice prompted the Pharisees to do, was made to 
 drive a lost sheep into the arms of the good 
 shepherd. 
 
 [Scuarr: A suitable text for the Midnight 
 Mission and at the dedication of Magdalene 
 asylums, but to be wisely and cautiously han- 
 dled. See an excellent sermon on the text by 
 Dr. Muntensera, of St. Luke’s Hospital, 
 preached and published in New York, 1867.— 
 The startling contrast: ἃ woman guilty of a 
 most heinous crime and exposed to public igno- 
 miny worse than death, confronted with the 
 Purest of the pure, who condemned even an im- 
 pure look as adultery in germ.—Christ acts here 
 not as an avenging judge, whose duty is to ad- 
 minister the law, but as a merciful Saviour and 
 Sovereign with the privilege of pardoning. So 
 He acted towards the Samaritan woman and 
 Mary Magdalene.—He does not make light of 
 sins against the seventh commandment, but, in 
 His parting word: ‘*Sin no more,” He recognizes 
 the enormity of the woman’s guilt and exhorts 
 her to break off from all sin (not adultery only) 
 at once and forever.—The wisdom of our Sa- 
 viour in avoiding the snare of the Pharisees and 
 rebuking their conscience, and His tender and 
 holy mercy in dealing with the poor woman.— 
 
CHAP. VIII. 1-80. 271 
 
 The heartless cruelty of modern society in turn- 
 ing the seduced adulteress over to perpetual in- 
 famy, while winking at the greater crime of the 
 seducing adulterer.—Christ metes out the same 
 truth and justice to great and small, respectable 
 and disreputable alike. ‘ He reverses the judg- 
 ment of the world which casts the stone of in- 
 famy at the ruined and leaves the author of the 
 ruin unharmed.’’—Social respectability was the 
 shield of the character of the Pharisees and 
 Scribes, and yet their spiritual pride, hypocrisy 
 and secret unchastities made them more guilty 
 in the eyes of the Lord than the open shame of 
 the poor woman at whom they were ready to 
 cast stones. ‘*The publicans and the harlots go 
 into the kingdom of God before you,” Matt. xxi. 
 31, 32.—(From Muutenzpera): The service of 
 the Midnight Mission is to approach fallen 
 women inthe spirit of the Saviour, ‘‘ with the 
 voice of brotherly and sisterly concern; to let 
 them feel that they are not utterly friendless ; 
 to address them with unaffected sympathy; to 
 whisper in the ear words of the one true Friend ; 
 to be Christ’s missionaries to them by night, like 
 Himself seeking the lost in a benighted world: 
 this is no dark mission, but a mission of blessed 
 light, illumined of heaven, cheered too with the 
 
 _ light of penitence and gratitude.” ] 
 
 B. CHAP. VIII. 12-30. 
 
 [ CHRIST, THE LIGHT OF THE WORLD. | 
 
 EXEGETICAL AND CRITICAL. 
 
 Ver. 12. Again therefore Jesus spoke to 
 them [πάλιν οὖν αὐτοῖς ἐλάλησεν ὁ 
 Ἴ σοῦ ς].-- ΤΠ connection varies according as 
 the section on the adulteress is regarded as in 
 its true place or interpolated. 
 
 On the supposition of its interpolation Meyer 
 construes thus (and Liicke): ‘After the Sanhe- 
 drin had failed in their attempt to get possession 
 of Jesus, and had become divided among them- 
 selves, as is related in ch. vii. 45-52, Jesus was 
 able, in consequence of this miscarriage of the 
 plan of His enemies (οὖν), to appear again and 
 speak to the assembly in the temple.” The 
 πάλιν is supposed to show that the time of the 
 discourse is one of the days following the day 
 of the feast. De Wette, on the contrary, sup- 
 poses that John has not intended to preserve 
 closely the thread of the history. Tholuck 
 considers it impossible to decide whether the 
 discourse was delivered on the last day of the 
 feast or after it. He says: “1 the pericope 
 is genuine, this exclamation must have occurred 
 some hours later.” Rather, a whole night and 
 some hours later. 
 
 If the section be genuine, the words following 
 are connected with the affair of the adulteress 
 (Cocceius, Bengel). We have given this connec- 
 tion the preference. In view of the remarks 
 that the repeated πάλιν in ver. 12 and ver. 21 is 
 quite unmeaning without this section, for Jesus 
 has not been interrupted by the history ch. vii. 
 45-52; only the evangelist has interrupted him- 
 self by communicating some things which pre- 
 ceded behind the scenes. But the official state 
 of things after the production of the adulteress 
 must have been essentially changed. The rulers 
 
 who threatened to take Jesus, and occasioned 
 His saying, I shall soon go away from you,— 
 have given Him an involuntary token of acknow- 
 ledgment before the people; now He has the field 
 again for a time, and can speak once more. The 
 transactions following took place, accordingly, 
 after the scene just preceding, on the day after 
 the last day of the feast. 
 
 I am the light of the world.—Opinions as 
 to the occasion of this figurative utterance: 1. 
 Sunrise, or sunset. But the former was long 
 past, and the latter had not yet come ; and Jesus 
 appears here not as antitype of the sun, as in 
 ch. ix. 5, but as the essential light, the light of 
 the night. 2. The reading of the section Isa, 
 xlii.; since the ‘light of the Gentiles” (φῶς 
 évvov) of ver. 6 is equivalent to the “light of 
 the world” (φῶς τοῦ κόσμου) of this place, and 
 designates the Messiah. Jesus, accordingly, 
 here addresses Himself to the hope of the light 
 of Israel and the Gentiles (Luke 11. 82; John i. 
 4,9). Against this it has been observed that 
 the reading of Scripture lessons belonged to the 
 synagogues, not to the temple; even the temple- 
 synagogue, which Vitringa adduces, was not in 
 the temple itself (Liicke, p. 283). ὃ. The torch- 
 feast, or the illumination at the feast of taberna- 
 cles. In the court of the women stood great 
 golden candelabras, which were lit on the evening 
 of the first day of the feast, and spread their light 
 overall Jerusalem, while by the mena torch-light 
 dance with music and singing was performed 
 before these candelabras (see Winer, Laubhiitten- 
 fest. These lights are not to be confounded with 
 the large golden lamps in the sanctuary). Ac- 
 cording to Maimonides this illumination took 
 place also on the other evenings of the festival. 
 Even apart from this, the exhausted lamps in the 
 women’s court, or in the treasury-hall where Je- 
 sus according to ver. 20 was speaking, would on 
 the day after the feast as distinctly suggest the 
 symbolical transitory illumination of Jerusalem, 
 as the eighth day of the feast would suggest the 
 cessation of the symbolical streams of water; 
 and this gave the Lord the same occasion for de- 
 scribing Himself as the true enlightener of the 
 night, which the previous day had given for pre- 
 senting Himself as the opener of the true foun- 
 tain (Wetstein, Paulus, Olshausen; see Leben 
 Jesu, If., p. 955). Opinions which lack a full ap- 
 preciation of John’s symbolization, like Meyer’s, 
 lose their weight by that very lack; though ac- 
 cording to them we must take not the torch-light 
 part of the feast, but, with Hug, the sight of the 
 candelabras, as the occasion of our Lord’s ex- 
 pression. Of course the Messianic prophecies 
 in Is. xlii.6; Mal. iv. 2; Lu. ii., as well as the 
 rabbinical figures (Lightfoot, p. 1041), assisted 
 this application. But beyond doubt the illumi- 
 nation was specifically an emblem of the pillar 
 fire which had accompanied Israel at the time of 
 its pilgrimage in the wilderness and its dwelling 
 in tabernacles; therefore also an emblem of the 
 later manifestation of the δόξα of the Lord, the 
 idea of the Shekinah (see Is. iv. 5). To this was 
 further added, as the immediate occasion, the 
 fact that the adulterous woman had fallen into 
 darkness, and that the tempters of Jesus had 
 come and gone away in spiritual darkness. 
 
 The light of the world. Κόσμος is here, as 
 
278 4 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 in xvii. 11, and elsewhere, the world of humanity 
 in its obscuration. ‘The true light, which en- 
 lightens the human night, the antitype of the 
 temple light and of all lamps and night lights, is 
 the personal truth and purity, which enlightens 
 and sanctifies, or delivers from walking in re- 
 ligious and moral darkness. The substance or 
 New Testament fulfilment of the pillar of fire. 
 
 Shall in no wise walk in the darkness 
 [οὐ μὴ περιπατήσῃ ἐν TH σκοτίᾳ].--Αο- 
 cording to the reading περιπατήσῃ, this is as- 
 suring: He shall surely not walk. A stronger 
 expression of the assurance which is implied in 
 the light of Christ; not to be understood as a 
 demand, for this is precluded by the words: He 
 that followeth Me. Darkness; the sphere of 
 error, of delusion, of blindness. A fundamental 
 conception of John. 
 
 Shall have the light of life.—Xxoria, the 
 fear of death, had literally brought the adul- 
 teress to the verge of bodily death itself. Hence 
 the light of life is here not the life as light, but 
 the light as life, as giving, securing, and sus- 
 taining the true life. He shall have it for a sure 
 possession of his own, for the following of Christ 
 by faith causes an enlightenment from Him 
 which proves itself asa living light, the life 
 turning into light, the light turning into life, a 
 fountain of. life; as the water which He gives 
 becomes a fountain within. 
 
 Ver. 13. Thy witness is not true.—The 
 Pharisees who were present rejected the great 
 utterance of Jesus respecting Himself, ‘but, 
 prudently enough avoiding the matter of it, 
 they dispute its formal validity.” Meyer. In 
 reference to the matter of it they perhaps felt 
 half bound by the preceding hypocritical act of 
 homage on the part of their fellows. Jesus Him- 
 self also seemed to them to have formerly, chap. 
 v. 31, suggested to them this rule which they 
 now stated. But (says Licke) the case is dif- 
 ferent. Matters of conscience, of the inmost 
 sense of God and of divine things must be juged 
 of otherwise than matters of outward experi- 
 ence. As God can only reveal and bear witness 
 to Himself (ὁ dé ϑεὸς αὐτὸς ἑαυτῷ ἀξιόπιστος μάρτυς, 
 says Chrysostom), so the divine life and light in 
 the world are only their own evidence. ‘Jwmen,”’ 
 says Augustine, ‘‘et alia demonstrat el se ipsum. 
 Testimonium sibi perhibet lux, aperit sanos oculos, et 
 sibi ipsa testis est.” Yet the times differ. Christ 
 must be first accredited and introduced by the 
 Father on the testimony of Scripture and 
 miracle; afterwards His own testimony of Him- 
 self is valid. The connection also in that place 
 and in this is very different. There Christ pro- 
 fessed Himself the awakener of the dead, and 
 as such the Father had accredited Him by the 
 miraculous raising of the sick. Here He pre- 
 sents Himself as the sure guide through the dark- 
 ness of this world to the true life, and His creden- 
 tial in this character must be the certitude of His 
 own conviction. The proof of the truth of this 
 conviction lies in the fact that He is clear respect- 
 ing the course of His own life, His origin and His 
 goal, and this proof He soon states further on. 
 [Comp. my note on ch. v. 81, p. 192.—P. 8.] 
 
 * ('The rec. reads περιπατήσει, With D. E. al., but περιπατήσῃ 
 is supported by δῷ, B. I. G., etc. Orig., and adopted by Lach- 
 mann, Tischendorf and Alford.—P. 8.] 
 
 Ver. 14. Though I bear witness of my- 
 self, efc.—Kven when 1 am in this situation, as 
 I am just now. He hereby intimates, that in 
 other respects He quotes also another witness (the 
 Father), as immediately afterwards in ver. 17. 
 
 For I know whence I came.—tThe clear 
 consciousness of His origin and appointment on 
 the one hand, and of His destination on the other 
 (His ἀρχῇ and His τέλος), gives Him also a clear 
 knowledge of His path, clearness respecting His 
 own way and His guidance of others. He comes 
 from the Father and goes to the Father (chap. 
 xvi. 28). Therefore He reveals the Father and 
 is the way to the Father. Or He ὦ in His es- 
 sence pure person, He goes to the perfection of 
 His personality, therefore He is in His holy per- 
 sonal conduct the quickener and restorer of err- 
 ing souls to personal life. 
 
 But ye know not [ὑμεῖς dé οὐκ οἴδατε] 
 whence I come, and whither I go.—In the 
 former case the aorist (7AVov), now the present 
 (ἔρχομαι, ὑπάγω). They could not know whence 
 He had come, but they ought to have seen whence 
 He still at present came, to wit, that He was sent 
 by God. And from His appearance they might 
 then have inferred His origin. No more did they 
 know whence He was going, though they fully 
 intended to put Him to death; that is, they did 
 not know that by the sacrifice of His life in death 
 He would rise to glory. The reading: or [ἢ in- 
 stead of καί, and] whither I go, is improbable, be- 
 cause the knowledge of Christ’s end depends 
 upon the knowledge of His spiritual origin. 
 Grotius accounts for Christ’s testifying of Him- 
 self from His being sent of God: ‘+ Legationis in- 
 junele conscius est is, cui injuncta est, reliqui ab 
 ipso hoe debent discere.” A true point, but not the 
 whole thought. Cocceius observes that no other 
 man knows whence He comes and whither He 
 goes, and in this respect Christ stands above 
 others, and may testity of Himself. Unques- 
 tionably His clear divine-human consciousness 
 was the bright star of salvation in the night of 
 the world. 
 
 Ver 15. Ye judge according to the flesh 
 [κατὰ τὴν oapxa].—Tholuck (after De Wette): 
 +: The loose and floating progression of ideas looks 
 as if the ideas were inaccurately reproduced.” 
 Hardly! The train of thought is similar to that 
 at chap. vil. 24; except that here the emphasis 
 falls on the judging itself. Ye already judge per- 
 sons and actions according to the flesh, according 
 to their outward, finite appearance, and aczord- 
 ing to finite standards (κατ᾽ ὄψιν, vii. 24). He 
 means, therefore, primarily, judging by a false 
 outward standard, but, in connection with it, 
 judging by a false inward estimate (so Curysos- 
 tom, De Wette: after a carnal, selfish manner). 
 Ye judge (condemn) the internal character of 
 the Son of Man from His humble form; I judge 
 (condemn) no person. Meyer justly observes 
 that the addition: according to the flesh, is not 
 to be here supplied (as Augustine and others 
 would have it; Liicke: as ye do), but the κρίνειν 
 is emphatic in the sense of κατακρίνειν. This 
 is supported by the turn in ver. 16. The sen- 
 tence, however, probably includes a reference 
 to their theocratic judicial office, which in the 
 affair of the adulteress had shown a thirst for 
 reprobation, while His office consists not only im 
 
CHAP. VIII. 1-380. 279 
 
 - 
 
 not judging, but in delivering and saving. Hence 
 modifications of the sentence: J judge no one. 
 Now (νῦν, Augustine and others) is not untrue 
 to the sense, but superfluous. So is the explana- 
 tion: I have no pleasure in judging (De Wette). 
 The maxim of Christ, however, is founded of 
 course ov the fact that He distinguishes between 
 the original nature or essential constitution of 
 persons and their caricature in sin (which Meyer 
 
 disputes). It is just this which makes Him Re- 
 deemer. ‘ 
 Ver. 16. But even if I myself judge.— 
 
 Meyer supposes that this also means condemn, 
 and that the Lord would say that there are ‘‘ex- 
 ceptions to that maxim of not judging.” But tie 
 exceptions would destroy the positiveness of the 
 previous sentence. THe judgeth no man (un- 
 favorably), but He does judge in general, and in 
 the special sense judges in condemnation of sin 
 in every maa. Thus in His decision respecting 
 the adulteress and her accusers Ile judged. Thus 
 He judges or forms His estimate of them and of 
 Himself. But all His judging is κρίσις ἀληϑινῆ 
 (see the critical notes), the real, essential esti- 
 mation (of persons), discrimination (of sinner and 
 sin), and separation (of believer and unbeliever). 
 The ground of this judgment, of His being thus 
 true, is that the Father by the actual course of 
 things executes these same decisions, separations, 
 and judgments, which the spirit of Christ passes. 
 
 Ver. 17. In your law.—From this turn it 
 clearly appears that Christ was including judg- 
 ment respecting Himself. After He has declared 
 that His own testimony is alone suflicient for the 
 declaration that He is the light of the world, He 
 returns to the assurance that after all He is not 
 limited to His own testimony, but has the “ather 
 also for a witness. In your law, 7. 6.5. in the law 
 in which ye make your boast, and the very letter 
 of which also binds you; not in the law which is 
 nothing to Me (whether in the aniinomian inter- 
 pretation of Schweizer, or the doctrinal interpre- 
 tation of De Wette). Comp. chap. v. 89; vii. 22; 
 vili. 5, 45-47; x. 35.—Tholuck: In this way of 
 speaking of the νόμος we must by no means fail 
 to perceive a characteristic of John.—The testi- 
 mony oftwo menistrue. A free quotation 
 from Deut. xvii. 6. 7100 men is emphatic. 
 
 Ver. 18. I am he who beareth witness, 
 etc. -—We produces two significant witnesses: 
 His own consciousness and the power of the Father 
 working with Him. Paulus would take the ἐγώ 
 to mean: I, as one who knows Himself; Ols- 
 hausen: I, as Son of God. But it means also in 
 particular: I, as the one sent by the Father. 
 That which makes two witnesses valid in law, is 
 the agreement of two consciences in a public 
 declaration under oath. And if there may be 
 two false witnesses it must be one of those ab- 
 normal, horrible exceptions for which human so- 
 ciety cannot provide. But when the power of 
 God in the miracles of Christ and His word in 
 the Old Testament agree with the word of Jesus, 
 it is a harmony of testimonies, in which the testi- 
 mony of the Father Himself joined with the testi- 
 mony of Him whom He has sent must be ac- 
 knowledged. 
 
 Ver. 19. Where is thy Father ?—An inten- 
 tional misapprehension and malicious mockery. 
 Therefore no doubt also a feint, as if they were 
 
 inquiring after a human father of Jesus (Augus- 
 tine, and others); the use of ποῦ instead of τίς is 
 not against this. The Pharisees well knew that 
 God is invisible; if their question had referred 
 to God, it must have been: Where then does 
 God, Thy Father, testify of Thee? They seem, 
 in mockery, to look about for a human father of 
 Jesus as His witness. This reference of the 
 word to a human father does not necessarily in~ 
 volve, as Tholuck thinks, the calumnious intima; 
 tion that He was a bastard (Cyril); for the 
 thing in hand is not any exact informatign con- 
 cerning His birth, but the presentation of His 
 Father asa witness. Yet the irony might possibly 
 have gone even to this wicked extent. 
 
 If ye had known me, etc.—Because they 
 did not and would not perceive the divine Spirit 
 in the words and life of Jesus, they were blind 
 to the Spirit of God in His miracles, as well as to 
 the testimony of God concerning Him in the 
 Scriptures; and this proved that they did not 
 know God Himself any more than they knew Je- 
 sus. Comp. chap. xiv. 9. 
 
 Ver. 20. In the treasury.— Ev τῷ γαζοφυλακ- 
 tw. We must in the first place distinguish be- 
 tween the treasury-hall, the γαζοφυλάκιον which 
 was in the court of the women (7. e., the court be- 
 yond which the women did not venttre, but 
 where the men also stopped or passed, see Mark 
 xii. 41), and the treasure-chambers of the tem- 
 ple, γαζοφυλάκια. Then we must again distin- 
 guish between the more special term γαζοφυλάκιον, 
 applied to the thirteen chests, and the same term 
 in its more general application to the whole hall 
 ofthe chests, which was also called γαζοφυλάκιον, 
 (see Tholuck, p. 241, where Meyer’s translation: 
 at the money chests,—is also set aside). The 
 evangelist names this locality, because it was the 
 most public, here everybody deposited his temple 
 gifts. The locality gives the bold words of Christ 
 concerning Himself and concerning the Phari- 
 sees their full force; yet ‘*no one laid hands on 
 Him, for ITis hour had not yet come,” chap. vii. 30. 
 ‘The refrain of the history with an air of tri- 
 umph.” Meyer. 
 
 Ver. 21. Again therefore he said to them, 
 I go away, and ye will seek me, and will 
 die in your sin [ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀπο- 
 Javeicte|.—As He had said before, chap. vii. 
 33. Nota new discourse, placel by Ewald and 
 Meyer, contrary to the usual view, on one of the 
 subsequent days. It seems unnecessary to as- 
 sume (with Tholuck) a special occasion for this 
 discourse; for the occasion in the preceding 
 mockery of the Pharisees stands out strongly 
 enough (hence the οὖν). The mockery of unbe- 
 lief stands entirely on a line with persecution ; 
 moskery therefore is here to the Lord a new 
 signal of approaching death, as persecution was 
 at chap. vii. 84. But for this reason He here 
 declares still more strongly than He did there, 
 both His freedom in His death and their condem- 
 nation. In the former case: Ye will not find me; 
 
 now: Ye will die in your sin. The seeking again 
 denotes the seeking of the Messiah amidst the 
 impending judgments; not a penitent seeking of 
 the Redeemer, but a fanatical chiliastic seeking 
 of a political deliverer. Hence without any find- 
 ing of Christ. And the not finding is, positively, 
 a dying in sin. Liicke: The thing meant is na 
 
280 6 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 tural dying in the state of sin, not a dying on 
 account of sin or by reason of sin. But the 
 former idea cannot here be kept apart from the 
 latter. The sins are their sins as a whole, sealed 
 by their unbelief and their murderous spirit to- 
 wards the Messiah; the dying is dying in the 
 whole sense of the word: perishing in woe, irre- 
 mediable death, utter ruin in this world and in 
 that which is to come; and lastly the persons 
 meant are the people as a whole, deceivers and 
 deceived. But as the ὑμεῖς does not mean every 
 single Jew, so the sin of obduracy is not foretold 
 of all, nor the prospect of death extended to hope- 
 less damnation in every case. Only the sin and 
 death of the nation as a body are without limit. 
 
 The extension of the condemnation into the fu- 
 ture world Jesus declares in the words: ‘‘ Whither 
 I go, ye cannot come.” As they now could not 
 spiritually reach Him, so hereafter even as sup- 
 pliants they could not reach Him on the throne 
 of His glory nor beyond in flis heayen. A dis- 
 tinct opposite of hell is not to be thought of (as 
 Meyer holds); a place of punishment is no doubt 
 at least implied. 
 
 Ver. 22. Will he kill himself ?—Formerly 
 He said: ‘Where [ am; nowhe says: ‘ Whither 
 Igo.” Hence they now (the Jews in the Juda- 
 istic sense) give their mockery another and a 
 more biting form. ‘*The irony of chap. vii. 35, 
 rises to impudent sarcasm.” Tholuck. They as- 
 sume that He spoke of His death; and as He 
 called this a ὑπάγειν, they mock, because they 
 have no conception of the element of voluntary 
 departure in the violence of death: ‘* Will He kill 
 Himself?” They think He has set Himself far 
 above them in saying that they could not reach 
 Him; they revenge themselves by suggesting 
 that He will sink far below them. An orthodox 
 Jew, they would say, utterly abhors suicide. Ac- 
 cording to Josephus, De Bello Jud. 111. 8, 5, the 
 self-murderer goes to the σκοτιώτερος adyc. Thus, 
 according to the orthodox Jewish doctrine, to 
 which the Pharisees bore allegiance, the suicide 
 falls to the lowest hell of Hades, and is separated 
 by a great gulf from Abraham’s bosom (Luke xvi. 
 26), into which they hoped to go. Concerning a 
 peculiar interpretation of Origen, see Liicke, p. 
 207: [that Jesus would kill Himself, and so go 
 to the place and punishment of suicides, to which 
 
 the Jews could not go, because their sin did not 
 
 subject them to it.—Tr. ] 
 
 Ver. 23. Yeare from beneath; Iam from 
 above.—Jesus meets their mockery with a cali 
 assertion which turns the point of it against 
 themselves. For from beneath hardly means here 
 merely from the earth (Meyer), as in chap. iii. 31; 
 but, as in viii. 44, it denotes the diabolical na- 
 ture which they have shown, and by virtue of 
 which they belong to that dark nether world. 
 They therefore could go thither, where they are 
 spiritually at home; He couid not, since He is 
 from above, from heaven (chap. iii. Ὁ). The an- 
 tithesis in these words is that of hades and 
 heaven, says Origen; in the moral sense, says 
 Stier; on the contrary Tholuck, with Meyer, 
 makes the antithesis heaven and earth. But the 
 parallel κόσμος οὗτος does not prove this; for that 
 expression denotes not the visible world in itself, 
 but the old bad nature of the world. 
 
 The more obscure first sentence He explains 
 
 by the second: Ye are of this world.— 
 Κόσμος οὗτος, also, according to the Jewish 
 Christology, denoted pre-eminently the ancient 
 heathen world, which was to come into condem- 
 nation. ITLam notof this world. Therefore 
 in spirit and life belonging to the αἰὼν ὁ μέλλων, 
 the new and higher world. The former antithe- 
 sis denotes the principle of the life; the latter, the 
 
 sphere of life corresponding. 
 
 Ver. 24. I said therefore unto you, that 
 ye will die in your sins.—That is to say, the 
 words: *¢ye will die in your sins,” and the 
 words: “‘ye are of this world,” or ‘‘from be- 
 neath,” are equivalent. ‘iheir being from be- 
 neath as to the principle of their life is the rea- 
 son why they will die in their sins (Crell. Other 
 views of the connection seein Tholuck). Meyer: 
 ‘‘Observe that in this repetition of the denuncia- 
 tion the emphasis, which in ver. 21 lay upon im 
 your sins, falls upon will die, and thus the per- 
 dition itself comes into the foreground, which can 
 be averted only by conversion to faith.” ; 
 
 Yet they must not understand Him that they 
 are in a fatalistic sense from beneath, or of this 
 world, and therefore cannot but die in their sins. 
 Hence He adds the condition: If ye believe 
 notthatIlamHe. There is, therefore, no lack 
 of clearness in the connection (as Tholuck sup- 
 poses). The expression: ‘that I am He,” is 
 mysteriously delivered, without mention of the 
 predicate. Meyer: “Τὸ wit, the Messiah, the 
 self-evident predicate.” But the matter was not 
 so simple; otherwise Christ would have pre- 
 viously named Himself the Messiah. And this 
 He would not do, because their conception of the 
 Messiah was distorted. They must, therefore, 
 step by step perceive and believe that He is what 
 He professed to be: the one sent of the Father, 
 the Son of Man, the Quickener, the Light of the 
 world; last: the one from above. They must 
 believe in Him according to His words and His 
 deeds; His higher existence, His real being, 
 which stood before their eyes, and the real na- 
 ture of which they criticised away, they must 
 believe; not till then could they receive the word 
 that He was the Messiah. The predicate is, 
 therefore, the representation of Himself which 
 Jesus gives in the context. According to Hof- 
 mann (Schriftbeweis, I. 62), an imitation of the Old 
 Testament Si ‘38. Undoubtedly correct in the 
 view that both here and there the self-evidencing 
 living presence of the divine person must be above 
 all things acknowledged without prejudice. 
 
 This mysterious import of the word is indicated 
 also by the question of the Jews: “ Whoart thou?” 
 (ver. 25). They wished to draw the last decisive 
 word from Him. The answer of Jesus which fol- 
 lows speaks to thesame point. Luther takes the od 
 τίς el as contemptuous; so does Meyer. But it is 
 rather a sly question, to decoy or force Jesus to an 
 avowal. Comp. chap. x. 24. If we compare the 
 
 “expression ὅτε ἐγώ ete with that in ch. vii. 89: οὔπω 
 
 yap ἣν πνεῦμα aycov,—we might naturally trans- 
 late: that am here. That He is present as He is 
 present in the fulness of His divine-human life, 
 —this they must believe and apprehend before 
 they will rightly apprehend Him as the Messiah. 
 
 Ver. 25. Even the same that I said unto 
 you from the beginning. [So the E. V. 
 renders τὴν ἀρχὴν ὃ τε καὶ λαλῶ vuis 
 
. CHAP. Viti. 1-30. 
 
 281 
 
 Comp. Text. Nores.—P. S.].—This passage has 
 been a crux interpretum, because the progressive 
 unfolding of the idea of the Messiah by Christ 
 in His presentation of Himself has not been 
 appreciated. The interpretation depends not 
 merely on the sense of τὴν ἀρχήν, but also on 
 that of the expression 6 Tz Kai λαλῷ ὑμῖν. 
 
 [To state the points more fully, the interpre- 
 tation depends: 1) On the construction of the 
 whole sentence—whether it be interrogative, or 
 exclamatory, or declarative; 2) on the sense of 
 τὴν ἀρχήν, whether it be taken substantively 
 
 principium, the beginning, the Logos), or adver- 
 bially (in the beginning, from the beginning, first of 
 all, to start with, or omnino, generally); 3) on the 
 ambiguity of ὅτε (conjunct.) and ὃ, τε (relative) ; 
 4) on the meaning of λαλῶ as distinct from λέγω; 
 δ) on the proper force of καί. Iyvremark in the 
 premises that we must take τὴν apyqv adver- 
 bially, and write 6, τί, since ὅτε (quoniam, quia) 
 gives no good sense.—P. 8. ] 
 
 1. Consiructions which take the sentence as a 
 question. ° 
 
 (a) Cyril, Chrysostom, Matthsei, Liicke (more 
 or less equivalent): Why do I even speak to you 
 at all? [Cur vero omnino vobiscum loquor? cur 
 frustra vobiscum disputo?2—P.S.] (Comp. x. 25). 
 
 This is grammatically possible, for τὴν ἀρχήν can 
 mean omnino (in certain circumstances), and ὃ, 
 τι can mean why. But such asentence would be 
 contradicted by Christ’s going on to speak, and 
 it would be too ‘‘empty” (Meyer). 
 
 [With this agrees in sense Ewald’s explana- 
 tion, with this difference that he takes the sen- 
 tence as an indignant exclamation: That I should 
 have to speak to youat all! (Dass ich auch ither- 
 haupt zu euch rede!) But this leaves the position 
 of τὴν ἀρχήν before ὅτι (as Ewald writes instead 
 of 6, τι) unexplained —P. 8. ] 
 
 (2) Meyer (and Hilgenfeld): What I originally 
 (from the first) say to you, that do ye ask? 
 or (Do you ask), what I have long been telling 
 you? ‘The objection to this is that Christ had 
 from the first πού presented Himself as Messiah. 
 Besides, there is no: Do ye ask?—in the sen- 
 tence, 
 
 2. Constructions which connect with this sen- 
 tence the πολλὰ ἔγω following [ver. 26, and put 
 only acomma, instead of aperiod, after λαλῶ ὑμιν]. 
 Some manuscripts, Bengel, Olshausen. Ηοΐ- 
 mann: ‘For the first, for the present, since He 
 is engaged in speaking to them, He has many re- 
 proving and condemning things to say to them.” 
 This would be an entire evasion of the question 
 they had put.* 
 
 3. Constructions which take the sentence as a 
 declaration. 
 
 (a) Augustine (similarly Bede, Rupert, Lampe, 
 Fritzche): Principium (the Logos, the Word) me 
 eredile, quia (τι) et loquor vobis, ἵ. 6. quia humilis 
 propter vos factus αὐ ἰδία verba descend. [ Words- 
 worth: “Iam what I am also declaring to you, 
 the Beginning; comp. Rev. xxi. 6, ἡ ἀρχὴ Kai τὸ 
 
 τέλος.---". 5.1 Untenable both in point of gram- 
 
 *(Batimlein: “If we must take the question: Who art 
 thou? as expressing contempt and wonder that Jesus should 
 venture tosay: Ye shall die in your sins,—-the reply: τὴν 
 ἀρχὴν---ὃ τι καὶ λαλῶ ὑμῖν---πολλὰ ἔχω περὶ ὑμ. AGA. kK. KP. ἰδ 
 periectly suitable: Assuredly (from the first, in general) I 
 ΓΕ Νὰ Tam doing also now—many things to say,” etc.— 
 
 mar and of fact; τὴν ἀρχήν is adverbial, and 
 Jesus could not present Himself to these adver- 
 saries as the divine Logos. [A reference to the 
 Logos would require λέγω instead of λαλῶ.---Ρ. 5.1 
 
 δ) Calvin, Beza, Grotius, Baumgarten-Crusius, 
 Tholuck: “1 am* what I told you in the begin- 
 ning (and tell you until now).” But (1) He had 
 not given them from the beginning a definite de- 
 scription of Himself; (2) τὴν ἀρχήν ought not to 
 staid first; not to say that we ought rather to 
 have ἐλάλησα [instead of λαλῶ]. 
 
 (6) Luthardt: ** From the beginning I am, 
 that [ὅτι] I may even speak to you.” Obscure, 
 and in part incorrect; for Jesus did not exist 
 merely to speak to the Jews (see Meyer). 
 
 (d) Bretschneider: ‘+ At the outset I declared 
 concerning Myself what I say also now.” But 
 there is no λελάληκα. 
 
 (e) De Wette: ‘First of all, or above all, I am 
 what I even say to you.” + Luther: “Iam your 
 preacher; if ye first believe this, ye will also 
 know by experience who I am, and in no other 
 way.” (Ammon: He is to be known, above all 
 things, from His words). But, in the first place, 
 τὴν ἀρχήν must mean for the first thing, to begin 
 with; and secondly, Christ says not that they 
 must know Him from His words, but He refers 
 to accounts which He actually gave of Himself. 
 
 (f) Winer: “1 am wholly such as I represent 
 Myself in My words.” See the grammatical 
 objection against wholly in Meyer. 
 
 (g) “Το begin with, for the first, I am that 
 which I even say to you;” or, ‘‘ First of all, lam 
 the very thing lam declaring unto you.” Eras- 
 mus, Bucer, Grotius,t et al., Leben Jesu, II., 963, 
 Briickner.? For the first thing, they must receive 
 with confidence His descriptions of Himself as the 
 fountain of life, the light of the world, efe., which 
 He openly and familiarly talks (λαλῶ) to them; 
 then they will come to a full knowledge of His 
 character; for all depends on their ceasing to 
 determine His character by thea crude notion 
 of the Messiah, ceasing to require in Him such 
 a Messiah as they have imagined, and beginning 
 to determine their ideas of the Messiah from His 
 revelation of Himself, and to correct and spi- 
 ritualize them accordingly. When Tholuck ob. 
 jects that, upon this interpretation, Jesus would 
 be drawing them first to a lower view of Himself, 
 and afterwards to a higher, he is mistaken; for 
 the issue here is between a designation of Him- 
 
 ἘΠ Ἐγώ εἰμι is supplied from the preceding question of the 
 Jews: σὺ τίς εἶ ;—P.S.] 
 
 +[ Von vorne herein (vor allen Dingen) bin ich, was ich auch 
 zu euch rede; i.e., Lam in fact what I say; I must be known 
 from My speeches. Alford professes to follow this interpre- 
 tation of De Wette as expanded by Stier, but translates some- 
 what differently: “Zssentially (τὴν ἀρχήν, traced up to its 
 principle, generally), that which I also discourse unto you ; oF, 
 in very deed, that same which I speak unto you. We is the 
 Logos—His discourses are the revelation of Himself. .. When 
 Moses asked the name of God, Jam that which 1 am, was the 
 mysterious answer; . . . but when God manifest in the flesh 
 is asked the same question, it is: Lam that which I speaK.’” 
 Profound and true in itself: but hardly an interpretation of 
 the text in hand, The question, in all its circumstances and 
 its spirit, is not the same as that of Moses: and a hidden refer- 
 ence to Λόγος would produce λέγω rather than AaAo.—P. 8.] 
 
 {[Grotius: Primwm hoc sum quod et dico vobis (i. 6... lua 
 mundi) = πρῶτον μὲν 6, τι καὶ λέγω Vuiv.—P. 3.] 3 
 
 2(Briickner, ed. 5th, does not materially differ from Ye 
 Wette, except that he rejects his rendering of τὴν ἀρχήν Uy 
 above all things (vor allen Dingen), and translates: to begin 
 with (von vorne herein).—Godet translates: (1 am) Precisely 
 what I tell you (no more or less).—P. 8.] 
 
282 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 πα ee ee Le ya ca nae  -- - - --- --͵οσ---- eee 
 
 self by the New Testament thing that He is, and 
 a designation of Himself by the theocratic name, 
 which in its rabbinical form had to be regene- 
 rated by the New 'estament spirit, and the course 
 of thought is not from lower to higher, but from 
 the more general to the more specific. 
 
 Ver. 26. I have many things to say and 
 to judge of you.—Ilepi ὑμῶν is emphatic. Be- 
 cause He has so much to say and to judge of 
 them, so much to clear up with them, He cannot 
 go on to the final, decisive declaration concern- 
 ing Himself. It must first be still more clearly 
 brought out, what ¢heyare, and where they stand. 
 Tholuck, therefore, groundlessly remarks, quo- 
 ting an opinion of Maldonatus: ‘‘ This expres- 
 sion also disturbs the clearness of the course of 
 thought.” The opinion, of course, has in view 
 also what follows. 
 
 But he that sent me is true.— Αλλά is 
 difficult. Meyer, with Apollinaris: πολλὰ ἔχων 
 λέγειν περὶ ὑμῶν, σιγῶ. So Euthymius and others. 
 Better Liicke, Tholuck and others, after older 
 expositors: However much I have to judge con- 
 cerning you, My κρίσις is still ἀληϑής. Yet this 
 sentiment isto be modified. It grieves Him that 
 He has so much to judge of them; yet it must 
 be so; God, who hath sent Him, is true. God 
 judges in act according to truth, and Christ, the 
 interpreter of His essential words which He 
 hears of Him through the facts and through the 
 showing of the Spirit, must do the same in 
 speech. The ἀλλά, therefore, forms an adversa- 
 tive (missed in this view by Meyer) to the πολλά 
 ἔχω. According to Chrysostom the apodosis 
 would mean: But I limit Myself to speaking ra 
 πρὸς σωτηρίαν, ov τὰ πρὸς ἔλεγχον. Meyer: He 
 has things to say to the world, other than tle 
 worthlessness of His enemies. But in this view 
 God would rather be referred to as gracious, 
 than as true. And Christ would not appeal to 
 His duty to speak what He hears (comp. ch. 
 v. 30). , 
 
 Ver. 27. They understood not.—Different 
 conceptions: (1) "Ὦ τῆς ἀγνοίας, Chrysostom. (2) 
 Strange and improbable that they did not under- 
 stand, De Wette. (8) The beginning of a new 
 discourse with other hearers, Baumgarten-Cru- 
 sius, Meyer. (4) A moral obtuseness, and refu- 
 sal of acknowledgment, Liicke. So Stier and 
 Tholuck: hardness of heart.—The failure to 
 understand was due, on the contrary, to their 
 suspecting a secret behind the expression: He 
 that sent Me, on account of their greedy chiliastic 
 hope of a Messiah. For as Messiah in their 
 sense Christ would have still been welcome to 
 them. This introduces what follows. 
 
 Ver. 28. When ye have lifted up the 
 Son of man.—lIt is now their turn to be tempted 
 by Jesus, though in a holy mind. Jesus appa- 
 rently yields to their vagueness of mind with a 
 term of many meanings; hence the ovv. The 
 sense is: lifted up on the cross, as in ch. iii. 14; 
 but it carries also the thought that this shame- 
 ful lifting up would be the means of His real 
 exaltation (Calvin, e¢ a/.), which comes more 
 strongly to light in ch. xii. 32. Now His hearers 
 understand it to mean: When ye have acknow- 
 Tedged the Son of Manas Messiah, and proclaimed 
 Him in political form.—Then shall ye know 
 that I am he.—Some willingly, in the out- 
 
 | lowers and confessors of Him. 
 
 pouring of the Holy Ghost; others against their 
 will, in the destruction of Jerusalem, ete. (comp. 
 ch. vi. 62, a passage which is elucidated by 
 this. On the different interpretations of the 
 knowing, see Tholuck). They take it thus: 
 Then shall ye perceive how! manifest and prove 
 Myself the Messiah after your mind.—And that 
 Ido nothing of myself.—(’Az’ ἐμαυτοῦ comes 
 under ὅτι, and is not, as Lampe takes it, a new 
 proposition). That is: That I do not of My own 
 will and ambition usurp the honor and glory of 
 Messiah. They understand it: That I, for secret 
 reasons, do not come forward on my own respon- 
 sibility, but abide the result.—But speak 
 these things as the Father taught me.— 
 His action is according to the instruction of the 
 Father, primarily a testifying, speaking (there- 
 fore not a completing, according to Bengel and 
 De Wette: λαλῶ completed by ποιῶ, ποιῶ by λαλῶ); 
 and this very thing includes self-command in the 
 matter of a decisive Messianic profession. Just 
 this reserve leads Him into the difficult position, 
 in which He seems to stand alone, and yet is not 
 alone. He manifests Himself and conceals Him- 
 self as the Father instructs Him. See the his- 
 tory of the temptation. Now His hearers take 
 it that the divine arrangement requires the Mes- 
 siah to let the Messianic people take the initiative 
 in His elevation. 
 
 Ver. 29. And he that sent me is with me. 
 —The Messiah’s trust to the arrangement of the 
 Father in the trying course assigned Him. But 
 in the progress of their misapprehension they 
 must take Him as expressing His confidence of 
 happy success in His Messianic enterprise with 
 the help of God.—He hath not left me alone. 
 —Pointing to the help of God which He has 
 hitherto received, and which is secured to Him 
 by the co-working of the divine purpose through- 
 out the government of the world with His work, 
 as well as with His Spirit, and by the co-working 
 of His dominion with the Father. But they pro- 
 bably think of the silent preparation of extra- 
 ordinary succor. 
 
 For I aiways do the things that are 
 pleasing to him.—(Not: Asappears from the 
 fact that I do, etc., Maldonatus. The assistance 
 of the Father is to be distinguished from the 
 essential unity of the Father with the Son, and 
 reciprocates the obedience of Jesus.) In His 
 unconditional obedience He has the seal of Hig 
 unconditionxl confidence. But they may ima- 
 gine: He has already introduced and arranged 
 everything according to the direction of God. 
 
 Ver. 30. As he spoke these words, many 
 believed in him.—In the simplest historical 
 sense: Became disciples, came forward as fol- 
 What kind of 
 faith this was, the sequel must teach, and Jesus 
 Himself took care that the faith which arose out 
 of chiliastic misconstructions should soon be 
 tested and set right. Tholuck: “ Πιστείειν is 
 here used for a faith which arises certainly not 
 from miracles, but from the word; by force of 
 the imposing power of His testimony concerning 
 Himself; a faith, however, which was but super, 
 ficial, for it did not find in the words of Jesus 
 ῥήματα τῆς ζωῆς. They stand upon the footing 
 of the disciples mentioned in ch. vi. 66; hence 
 μένειν ig required of them.” The main thing 
 
ee 
 
 CHAP. VIII. 1-380. 283 
 
 required is submission to the word of Christ, re- 
 nunciation of their carnal expectations, and a 
 clearing and spiritualizing of their faith. 
 
 Failure to observe the misconstructions traced 
 above has occasioned much confusion over the 
 words of Jesus immediately following, and over 
 the relapse of many or most of these disciples, 
 which follows soon upon them. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. As Christ is the source of life under differ- 
 ent aspects: source of satisfaction, source of 
 healing, source of quickening and inspiration, 
 —so He is the light also under different aspects: 
 the star by night which prevents wandering in 
 darkness, the sun by day which brings with it 
 the works of the day and opens the eye to the 
 day, ch. ix. Here He is the star or lamp of the 
 night, the true pillar of fire, which is set to 
 lighten from Mount Zion the holy city and the 
 world. Suggested hy the illumination at the 
 feast of tabernacles. ‘ Next to the water-draw- 
 ing and libation, this illumination was the lead- 
 ing feature of the festivities. As the drawing 
 and pouring of the water typified the fulness of 
 salvation which abode in Jerusalem and flowed 
 forth thence, so these lights typified the enlight- 
 ening of the world from the mountain of the 
 Horde Mic. sive τὴν 88; 11... τἀπὶ 3, 03 Jv. 8: 
 Zech. xiv. 7,17. After the manner of His former 
 interpretation of the water-drawing Jesus points 
 here to that illumination. It was in Him that 
 that prophetic festivity found its fulfilment: the 
 light of the Gentiles, Isa. xlii. 6; xlix. 6; ix. 1, 2. 
 He who follows Him, follows no flitting, earthly 
 glimmer, which first flashes up, and then leaves the 
 darkness only the more dismal; His light isalight 
 of life, a light which in itself is life.” Gerlach. 
 
 2. The consciousness of Christ is the star of 
 night, the sun of day. He is sure of His origin 
 (from the Father), of His destination (to the 
 Father), and therefore of His way (with the 
 Father), and can therefore offer Himself with 
 absolute certitude and confidence as the guide 
 of life to the people who are wandering in dark- 
 ness. ‘Though I bear witness of Myself, yet 
 My witness is true.” Consciousness attested by 
 conscience is the basis of all certitude (Luther, 
 Descartes, Kant, Schleiermacher). Christ’s di- 
 vine self-consciousness is the starting-point of 
 all divine certitude. Augustine: A light shows 
 itself, as well as otherthings. Youlight a lamp, 
 for example, to look for a garment, and the burn- 
 ing lamp helps you find it: bat do you also light 
 a lamp to look for a burning lamp‘? 
 
 3. ‘The assault of the men of the letter on the tes- 
 timony of Christ concerning Himself, a type of the 
 battle between dead tradition and living faith. 
 
 4. The world’s way of judging, and Christ’s 
 way: (1) The world judges of the nature of the 
 person after the flesh (subjectively, with a car- 
 nal judgment, and objectively, from the mere 
 appearance); Christ judges not the nature of 
 the person, but his guilt. (2) The world fore- 
 stalls the judgment of God, and, midway, con- 
 demns Christ to the cross; Christ pronounces 
 the judgment of God, and the actual judgment 
 He does not execute till the end of the world. 
 
 6. Christ’s appeal to the testimony of His 
 
 ,....θΘθΘτΠΠ’͵.......Ὀ...Ὀ.Ὀς- -----οε--ς-ςς-ςςς-ςςςςςςςςς-ς-ς-ς-.-.-ςς-ςςςςςς-ς-- 
 
 Father, and the mockery of the Jews; the fact, 
 and the mistaking and denial, of the original 
 Life. ‘It is remarkable how, in the words: in 
 your law (of which ye are so proud), Jesus takes 
 issue with them, and indeed, as it were quits 
 them.” Gerlach. ‘* Had not God from eternity 
 come out of a rigid, self-imprisoned wnity, and 
 revealed Himself as second person in the Son, 
 etc., He had not been able to redeem the human 
 race, nor even therefore, to reveal, demonstrate 
 Himself to it in His full truth.” Ldcd. 
 
 [53. The significant expression: ‘the Father 
 is with Me,” is a counterpart of: ‘*The Word 
 was with God,” in ch. i. 1. From eternity the 
 Son was with the Father; in time the Father 
 is with the Son. This personal distinction of 
 the Father and the Son from each other is the 
 stronger rather than the weaker, for that other: 
 ‘«*The Word was God,” which stands by its side, 
 and which has a parallel here in ver. 19: ‘‘If ye 
 had known Me, ye should have known My Father 
 also.” It isimpossibleto do justice to its signi- 
 ficance, without the doctrine of the essential, 
 eternal trinity of the Golhead; and this doctrine 
 may be said to be contained in this combination 
 of mysterious words. Augustine, in the Catena: 
 ‘¢ Blush, thou Sabellian; our Lord doth not say, 
 Iam the Father, and I the self-same person am 
 the Son; but Z am not alone, because the Father is 
 with 216." ---Ἐς Ὁ. Y.] 
 
 6. The suicidal world suspects Christ and 
 Christianity of a suicidal intent. Character of 
 suicide on the part of the Lord. From beneath: 
 the contrast of suicide, which is from beneath, 
 and self-sacrifice, which is from above. 
 
 [63. Ilere the Lord says: “1 am from aboye;” 
 ἐγ neither know Me, nor My Father;” ‘ye 
 cannot tell whence I come, and whither I go.” 
 He had said before, ch. vii. 28: ‘*Ye both kuow 
 Me, and know whence I am.” This apparent 
 contradiction only reflects in His free, spontane- 
 ous utterance the perfect harmony and unily of 
 real deity and real humanily (against Docetism 
 and Apollinarianism) in Him. And yet His 
 having a really earthly, human origin, as well 
 as a really divine, was not the same as being 
 from beneath and of this world. This worid ‘lieth 
 in the wicked one.”’—E. D. Y.] 
 
 7. Christ reveals Himself in the spirit by 
 veiling Himself in the flesh. ‘The teaching of 
 Christ is not something outside of Him or added 
 to Him; He Himself is all teacher, all revela- 
 tion; His doctrine is Himself.” Gerlach. 
 
 [74. «The Being who sent Jesus into the 
 world, was in such close companionship with 
 Him, that He shared with Him, so to speak, all 
 the opprobrium and hostility with which His 
 mission was met, and would be present to His 
 aid in every danger. ... It should ever be borne 
 in mind that this obedience of the Son, although 
 strictly predicable of Him only in His Messianic 
 office, is to be regarded as proceeding from His 
 essential unity with the Father; else, as Olshau- 
 sen well remarks, ... it would depend for its 
 perpetuity upon the fidelity of the Son... . Itis 
 based upon those immutable relations of com- 
 panionship springing from the essential unity of 
 the Father and Son, and referred to so emphati- 
 cally in the preceding words, is with me.” J. J. 
 Owen.—E. D. Y.] 
 
284 
 
 8. The chiliastic elements in the life of Jewish 
 people: a. During the life of Jesus, in Galilee 
 (John vi.), in Judea (John viii.); ὁ. After the 
 ascension of the Lord, (1) at the time of found- 
 ing of the church, Acts vi. 7; (2) before the 
 death of James the Just. See his biography. 
 
 9. It is not right to presume that the rulers of 
 the Jews would have absolutely closed themselves 
 beforehand against the impression of the Messi- 
 ahship of Jesus. On the contrary they were 
 thoroughly disposed from the beginning, under 
 certain conditions, to acknowledge Him as Mes- 
 siah; viz., if He would meet their idea of Mes- 
 siah (see Matt. iv.) . This accounts for the alter- 
 nate attractions and the repulsions, which John 
 exhibits to us in the boldest contrast, ch. 111.; 
 chs. viii. and x. ἄνθη ἴῃ the revilings against 
 Christ on the cross the craving for a chiliastic 
 Messiah may be perceived (Matt. xxvii. 42, see 
 Leben Jesu, 11. 3, p. 1562). This explains again 
 the Lord’s reservation of His name of Messiah, 
 which He positively refused to have publicly 
 proclaimed by the people until the Palm-Sunday, 
 and to which He Himself did not confess until 
 the hour of His condemnation before the high 
 council. 
 
 10. In the miraculous gliding of Christ out of 
 the hands of His enemies, both here and often 
 elsewhere, Luthardt rightly sees a presage of 
 the resurrection of Christ, by which He periectly 
 trausported Himself from the violence of His 
 foes. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Docirinal and Ethical points. —Christ 
 the true pillar of fire to His people: 1. He gives 
 light upon the world of sin. 2. He gives light 
 through the world of nature. 38. He gives light 
 to His believing followers.—Christ the light of 
 the world in His saying work for those who fol- 
 low Him: 1. The Light of the world. 2. The 
 followers of the light. 3. The saving effect: (a) 
 They shall not walk indarkness. (6) They shall 
 have the light of life.—The star of heaven in 
 the night of earth.—The morning star, which 
 guides out of the night of death into the 
 day of life.—The light of life: 1. The light as 
 life. The effect of the enlightening of the un- 
 derstanding is the quickening of the heart. 2. 
 The life as light. Quickening is enlightenment. 
 —The true light and the true life are one.—Re- 
 demption by the light of life from walking in 
 the night.—Christ the light of the world: 1. In 
 
 the sureness of His course. 2. In that which 
 His work begins with: not judging, not destroy- 
 ing, but quickening. 3 In that which His work 
 
 ends with: separating by the effects of light, 
 judging according to the fact, separating dead 
 and living. 4. In that which His work both 
 begins and ends with: the revealing of the real 
 God, of the Father in His working, His quick- 
 ening, His judging. 
 
 The Jews’ judging after the flesh, a judgment 
 against themselves: 1. It is a judgment of the 
 carnal mind, of passion, on the revelations of 
 the Spirit. 2 Itisa judgment according to out- 
 ward appearance and pedigree on the wonders of 
 the new life. 3. Itisacarnal condemnation of the 
 divine gentleness which could rescue from damna- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 tion.—Prejudice, a way to condemnation.—The 
 Jewish students of God, in the treasury of God, 
 unmasked as ignorant despisers of ( od.—The 
 manifest-Father of Christ, a hidden God to His 
 adversaries.—How Christ can charge spirituar 
 ignorance upon His adversaries at the height of 
 their power (in the treasury). Men of the letter 
 have the treasury of God, and not the knowledge 
 of God. 
 
 The fearful word of Christ concerning His de- 
 parture: 1. The horrible misinterpretation of it. 
 2. Its true meaning-—Suicide elucidated by the 
 conversation of Christ with the Jews.—Self-kill- 
 ing and self-sacrifice; or, the death from be- 
 neath, and the life from above.—To be from be- 
 neath, and to be from aboye.—How Christ would 
 be known according to His own representation 
 of Himself, and not according to the preconceived 
 opinions of the world: 1. According to the Old 
 Testament, not according to the Jewish schools. 
 2. According to the New Testament, not accord- 
 ing to mediveval tradition. 38. According to His 
 divine glory, not according to our human notion. 
 —Legitimate steps in the revelation ot Christ to 
 us.—Before the world would come toa decision 
 concerning Christ, it must have the judgment of 
 Christ concerning Himself.—Ver. 26. The judg- 
 ment of Christ concerning the world unavoidable: 
 1. As a testimony to the real government of God. 
 2. As a testimony to His true view of things.— 
 The words of Christ concerning His elevation, as 
 they are misinterpreted by the ear of the Jews. 
 —tThe power of the Spirit in these words of the 
 Lord: (a) His confidence that His elevation on 
 the cross will be the lowest depth of His path to 
 His heavenly exaltation. (0) The merey with 
 which He still gives His enemies the prospect of 
 knowing their salvation by His death and resur- 
 rection. (c) The clear prediction of the effect of 
 the preaching of the cross in the New Testament’ 
 dispensation.—The twofold knowing that Jesus 
 is the Lord, as produced by His twofyld elevation 
 (the knowing which believers have, and that 
 which unbelievers have). 
 
 The word of Christ: Zam not (left) alone: 1. 
 The sense of the expression: The Father is with 
 Him through the whole course of His sufferings 
 (Gethsemane). 2. The confidence of it: Notwith- 
 standing He was soon to be forsaken by all the 
 world and apparently by God Himself. 8. The 
 foundation of the confidence: for I do always 
 those things, efe. 4 
 
 Those who believe from misunderstanding.— 
 The form of enthusiastic belief, which can imme- 
 diately turn into the bitterest unbelief.—Misun- 
 derstanding of the word of God: 1. Its forms. 2. 
 Its causes. 3. Its marks. 4. Its solution. 5. 
 Its consequences. 
 
 Srarke: Laneau: The illumination of the un- 
 derstanding always inseparably connected with 
 the sanctification of the will. On life depends 
 light or use of eyes.—Teachers should always 
 lead their hearers from the earthly to the spirit- 
 ual.—Hepinaer: He who follows Christ never 
 misses the right way; always with will-o’-the- 
 wisps! Is. xi. ὃ, 4.—God, who is (αὐτόπιστος) the 
 truth itself, can testify of Himself, and all men, 
 though they be but liars, must believe His testi- 
 mony.—If the Father and the Son testify the 
 very same thing, how strong, how invincible is 
 
CHAP. VIII. 31-59. 
 
 288 
 
 the testimony !—Stiff-necked enemies of the truth 
 deride what they do not and will not understand, 
 and when they can gono further, they start some- 
 thing ridiculous.—(In the treasury.) God won- 
 derfully protects faithful teachers and confessors 
 
 of His word.—QvesneL: Jesus says nothing but | 
 
 what the Father bids Him say; therefore should 
 His ministers also preach nothing but what they 
 
 have learned of Him, Rom. xv. 18.—Ver. 28. | 
 
 Zeistus: The prophecies of God will never be 
 more truly and fully understood than in their 
 fulfilment.—O how many Christiansdo not know 
 Christ before they have crucified Him with their 
 sins! 
 
 Braune: ‘Shall not walk in darkness,” in un- 
 holiness, in sin. It is manifestly a fundamental 
 truth that mind and will belong together; neither 
 can be corrupted or improved without the other; 
 and enlightenment and sanctification ever play 
 into one another. At the same time, looking at 
 
 the preceding occurrences, the Lord seems to in-*! 
 
 tend to guard His dealing withthe fallen woman 
 against all abuses. He does not let sin prevail.— 
 Does not the sun bear witness even to its own 
 existence? 
 
 went; His adversaries knew neither.—Contend 
 not with blasphemers over God, but over noble 
 life.—The cross is the knot in which humiliation 
 and exaltation are entwined. In the cross the 
 deepest humiliation ended; in the cross exalta- 
 tion began. 
 
 Heusxer: Some light a man will always fol- 
 low; the question is whether he will choose the 
 right one. Criterion: The following of Jesus 
 casts out all uncertain, restless groping.—There 
 are only two ways: that of the darkness, and 
 that of the light.—The test of true illumination 
 is that it gives life.—Bearing witness to one’s 
 self by no means absolutely inadmissible.—The 
 believer also knows the source and the goal of 
 his life.—How little would the hostile Jews have 
 suspected that this Jesus, their antagonist, would 
 soon be exalted at the right hand of God. So 
 the children of the world suspect not the speedy 
 glorification of the godly whom they despise.— 
 
 Set it aside, if you can.—Jesus alone | 
 knew both whence He came and whither He}! 
 
 | 
 | 
 
 Ver. 19; comp. v. 87. The knowing of ths 
 Father and the knowing of the Son are insepara- 
 ble.—Z go my way. Our enjoyment of the meang 
 of grace has its day.— Ye shall seek Me. Thetime 
 is sure to come when the man shall know those 
 through whom God would have saved him: chil- 
 dren their father, ete.—Ye cannot come. WUeaven 
 inaccessible to the assaults of the wicked.—/7om 
 beneath, ete. Between the worldly-minded and 
 the heavenly-minded there is as great a distance 
 (and an abyss) as between heaven and earth.— 
 The enemies of the good cause must involuntarily 
 promote it. 
 
 ScuHLereRMACHER: Walking inthe light. walk- 
 ing in the truth.—If our faith in the Lord rested 
 on any human testimony, He could not be that on 
 which we might build the full certainty of our 
 salvation. We must cease to be of this world: 
 then we can believe that He is that.—The Lord 
 leaves not alone those who are joined with the 
 Redeemer.—Brssur: Zech. xiv. 7: ‘* At even- 
 ing time it shall be light.”—If Christ is the light 
 of the world, the world without Him is dark- 
 ness. — What a cutting contradiction: The 
 treasury of God surrounded by a God-forsaken 
 people, whose offerings were as heartless as the 
 coin clinking in the chest.—Heb. xii. 3.—Christ, 
 and Christians with Him, go above, to heaven, 
 because they are come down from above; but 
 the servants of sin and of the devil go down, be- 
 cause they are from beneath. 
 
 [Marr. Henry: Ver. 12. He that followeth Me. 
 It is not enough to look at this light, and to gaze 
 upon it; but we must follow it, believe in it, 
 walk in it,—for it is a light to our feet, not our 
 eyes only.—Ver. 26: 7 have many things to say, 
 etc. 1. Whatever discoveries of sin are made to 
 us, He that searcheth the heart hath still more 
 to judge of us, 1 John iii. 80. 2. How much so- 
 ever God reckons with sinners in this world, 
 there is still a farther reckoning yet behind, 
 Deut. xxxii. 34. 8. Let us not be forward to say 
 all we can say, even against the worst of men; 
 we may have many things to say by way of cen- 
 sure, which yet it is better to leave unsaid, for 
 what is it to us?—E. D. Y.] 
 
 IV. 
 
 CHRIST THE LIBERATOR, AS SON OF THE HOUSE IN OPPOSITION TO SERVANTS; THE ONE SENT FROM 
 GOD, AS AGAINST THE AGENTS OF THE DEVIL; THE ETERNAL AND THE HOPE OF ABRAIIAM AS 
 
 AGAINST THE BODILY SEED OF ABRAHAM. 
 SATAN, THE HOPE OF ABRAHAM, 
 STONING. 
 
 OR: THE LIBERATOR OF ISRAEL, 
 A GREAT SWINGING FROM FAITH TO UNBELIEF, 
 
 THE ADVERSARY OF 
 ATTEMPTED 
 
 Cuap. VIII. 31-59. 
 (Vers. 46-59, the Pericope for Judica Sunday.) 
 
 31 
 
 Then said Jesus [Jesus therefore said] to those Jews which believed on him [who 
 
 had believed him]. If ye continue in my word, then are ye [ye are] my’ disciples 
 32 indeed; And ye shall [will] know the truth, and the truth shall [will] make you 
 
 33 free. 
 
 They answered him, We be [are] Abraham’s seed, and were never in bond- 
 
 34 age to any man: how sayest thou, Ye shall [will] be made free? Jesus answered 
 them, Verily, verily, I say unto you, Whosoever committeth sin is the servant [a 
 
286 THE GOSPEL ACCORDING TO JOHN. 
 
 5 bondman, a slave] of sin.” And the servant [the bondman] abidecth not in the house 
 36 for ever: but [omit but] the Son [son] abideth ever. If the Son therefore shall 
 7 make you [If then the Son make you] free, ye shall [will] be free indeed. I know 
 that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place 
 38 [maketh no progress] in you. I speak that which I have seen with my [the] 
 39 Father: and ye [likewise]* do that which ye have seen with your father? They 
 answered and said unto him, Abraham is our father. Jesus saith unto them, If 
 40 ye were [are]* Abraham’s children, ye would’ do the works of Abraham. But now 
 ye seek to kill me, a man that hath told you [spoken to you] the truth, which I 
 41 have heard of [I heard from] God: this [the like of this] did not Abraham. Ye do 
 the deeds [works] of your father. Then said they [They said] to him, We be [were] 
 42 not born of fornication; we have one Father, even God. Jesus said unto them, If 
 God were your Father, ye would love me: for I proceeded forth and came [am 
 43 come] from God; [for] neither came I of myself, but he sent me. Why do ye not 
 44 understand my speech? even because’ ye cannot hear my word. Ye are of your 
 father [of the father who is] the devil, and the lusts of your father ye will [ye de- 
 sire to] do: he was a murderer from the beginning, and abode not [doth not stand] 
 in the truth, because there is no truth in him. When he® speaketh a lie, he speak- 
 eth of his own [from his own nature]: for [because] he is a liar, and the father of" 
 45 it [thereof]. And [But] because I tell you [speak] the truth, ye believe me not. 
 46 Which of you convinceth [convicteth] me of sin? And [omit And] if I say the 
 47 truth, why do ye not believe me? He that is of God heareth God’s words: ye 
 therefore hear them not [for this cause ye do not hear], because ye are not of God. 
 48 Then answered the Jews [The Jews answered], and said unto him, Say we not 
 49 well that thou art a Samaritan, and hast a devil{demon]? Jesus answered, I have 
 50 not a devil [demon]; but I honour my Father, and ye do dishonour me. And 
 51 [But] I seek not mine own glory: there is one that seeketh and judgeth. Verily, 
 verily, 1 say unto you, If a man keep my saying [my word]" he shall [will] 
 never see death. 
 52 Then! said the Jews unto him, Now we know that thou hast a devil [demon]. 
 Abraham is dead [died], and the prophets ; and thou sayest, If a man keep my saying 
 53 [my word], he shall [will] never taste of death. Art thou greater than our father 
 Abraham, which is dead [who died]? and the prophets are dead [the prophets also 
 54 died]: whom makest thou [dost thou make] thyself? Jesus answered, If I honour 
 [glorify]? myself my honour [glory] is nothing: it is my Father that honoureth 
 55 [glorifieth] me; of whom ye say, that he is your [our]’® God: Yetye have not 
 known him; but I know him: and if I should say, I know him not. I shall [should] 
 56 be a liar like unto you: but I know him, and keep his saying [word]. Your 
 father Abraham rejoiced to see [that he should see, ἵνα ἔδη my day: and he saw 
 57 it,and was glad. ‘Then said the Jews [The Jews therefore said] unto him, Thou art 
 58 not yet fifty’® years old, and hast thou seen'’® Abraham? Jesus said unto them, 
 Verily, verily, 1 say unto you, Before Abraham was [was made, or, born, γενέσϑαι] 
 Ι am [εἰμί]. 
 59 Then took they up [Therefore they took up] stones to cast at him: but Jesus 
 hid himself, and went out of the temple, going through the midst of them, and 
 so passed by [omit going—by].”* 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 31.—[Cod. Sin. omits the μου, so generalizing the idea of disciple.—F. Ὁ. Y.] 
 
 2 Ver. 34.—Tis ἁμαρτίας is wanting in Cod. D., Iren., Hil. e¢e. |Cod. Sin., with most of the leading authorities, has it}. 
 The omission has been caused by the general expression ὃ δὲ δοῦλος following. 
 
 3 Ver. 35.—[This whole clause ὁ vids—aiava is wanting in Cod. Sin. Otherwise it is unquestioned. The omission is 
 probably an effort to strip the ὁ δὲ δοῦλος, ver. 34, of that generalness which seemed to others to require the omission of the 
 τῆς ἁμαρτίας before it.—E. 1). Y.] 
 
 4 Vor, 38.—[ovv after ὑμεῖς is disputed in the Greek text, and should be translated therefore or accordingly or likewise or 
 by the same rule. Meyer: “In οὖν liegt eine schmerzliche Ironie.”—P. 8. 
 
 5 Ver. 88.—Instead of ὃ ἑωράκατε παρὰ τῷ πατρὶ ὑμῶν, We should read, according to decisive authorities (B. C. K.): ἃ 
 ἠκούσατε παρὰ τοῦ πατρός. [An ironical allusion to the devil.} Mov and ὑμῶν are probably exegetical interpolations. 
 {Lachmann, Tischendorf, and Alford omit them. δῷ. D. have them, They also support Lachmann and Tischendorf in reading 
 ἃ ἐγώ instead of ἐγὼ ὃ, in the first clause But in the second it reads: ἃ ἑωράκατε παρὰ τοῦ πᾳτρός. Nothing in the nature 
 of the case would seem to require ἠκούσατε here rather than the éwpax. which is used of Christ in His relation to the Father; 
 for in ver. 40 the hearing is applied to Christ, and in ver. 41 the see’ng is implied in the case of the Jews.—Y.] 
 
 6 Ver, 39.—B. Ὁ. L. [8] ἐστε, [instead of ἦτε, were, text. rec.] to which, however, the ἐποιεῖτε does not correspond. [Meyer : 
 “The apparent want of grammatical correspondence between the two members has occasioned the change now of ἐστε inte 
 
| 
 
 - 
 
 CHAP. VIII. 31-59. 281 
 
 fire, now of ἐποιεῖτε into ποιεῖτε (Vulg., Aug.).” Meyer, with Griesbach and Lachmann, prefers ἐστε, and is supported by 
 
 Cod. sin.—Y.] 
 7 Ibid.—The ἄν is not sufficiently accredited. 
 
 8 Ver. 43._[Dr. Lange translates this as belonging to the question, not as an answer ; takes oTt=waoTe: “ Why do ye not 
 understand my speech, so that ye cannot hear my word?” See the Exegesis. —Y.] 
 
 9 Ver, 44.—['Uhe reading ὃς ἂν is untenable. ] 
 10 Ver. 51.—Tov ἐμὸν λόγον. 
 
 λόγον, and Meyer thinks the balance of authority in favor of that reading. 2 
 Cod. Sin. also has the weaker futures τηρήσει and θεωρήσει, instead of the subjunctives τηρήσῃ 
 
 and Cod. Sin. supports it. 
 
 The reading τὸν λόγον τὸν ἐμόν is exegetical. 
 
 {Lachmann and Tischendorf read τὸν ἐμὸὶ 
 Hahn, Stier and Theile, etc., prefer the other, 
 
 and θεωρήσῃ. But in ver. 52 it agrees with all the great authorities in γεύσηται, against the future γεύσεται of the Lext, 
 
 Rec.—Y.| 
 
 ll Ver, 52,—[Cod. Sin. supports Lachmann and Tischendorf in omitting obv.—Y.] 
 
 15 Ver. 54.—According to B. C.* Ὁ. [Cod. Sin.], etc., δοξάσω. 
 
 [Rec.: δοξάζω.] 
 
 18 Ihid—[The Recepta, and therefore the English Version, are supported by the Cod. Sin.: ὑμῶν, but A. B.2 C, al. read 
 
 ἡμῶν, direct discourse. 
 sy ‘he is our God, and know him not. 
 ignorance of God.” The conjunction is simply καί, 
 and Christ’s knowledge of God.—Y.] 
 
 J.J. Owen: “Some critics connect” the succeeding clause with this, “and translate af whom ye 
 But this presents less forcibly the contrast between their arrogant claims and real 
 The main contrast also would seem to lie between the Jews’ ignorance 
 
 14 Ver. 56.—The authorities waver between ἡμῶν (our father) and ὑμῶν (your father). The first reading is more probable. 
 
 [There is probably a mistake here. 
 
 Lachmann indeed quotes Origen in favor of ἡμῶν, but Tischendorf, Tregelles, Alford, 
 
 Westcott and Hort mention no such reading in this verse, while in ver. 55 the authorities are divided between θεὸς ὑμῶν 
 
 and θεὸς ἡμῶν.--Ρ. 8.] 
 
 18 Ver. 57.—The reading τεσσαράκοντα in Chrysostom and others is exegetical. 
 
 16 Thid.—[Cod. Sin.) ἑώρακεν oe ; hath Abraham seen thez? to conform their question to Thrist’s assertion, ver. 56.—Y.] 
 
 17 Ver. 59.—The words from διελθών to the end are wanting in B. D., Vulgate, and seem to have been transferred from 
 Luke iv. 30 by way of exegesis. [Wanting also in Cod. Sin.—Y.] 
 
 EXEGETICAL AND CRITICAL. 
 
 [The last discourse had made an impression 
 on many, and brought them to the door of a 
 superficial discipleship (ver. 30), while yet their 
 heart was fullof prejudice. These half converts 
 the Lord now addresses and warns them not to 
 be satisfied with a passing excitement of feeling, 
 but to become true and steady discipies. Then 
 they would know the truth, and the truth would 
 give them true freedom from the degrading bond- 
 age of sin and error. Knowledge appears here 
 as the fruit of faith, and freedom as the fruit of 
 knowledge. This earnest exhortation brings out 
 the latent hatred of the Jews, whereupon the 
 Lord, with fearful severity, exposes the diaboli- 
 ‘al nature of their opposition to Him, while He at 
 the same time reveals His divine nature as the de- 
 stroyer of death and the One who was before Abra- 
 ham was born. This address, in the lively form 
 of dialogue, unites the character of a testimony 
 concerning Himself and a judgment of the Jews, 
 and rises to the summit of moral force.—P. 8. ] 
 
 Ver. 51. If ye continue in my word.— 
 That is, here, not merely: continue to believe, 
 but believe according to the spirit of the word, 
 and in obedience to the word, which He spoke. 
 Working towards an exposure of their misappre- 
 hension of His words—Ye are my disciples 
 indeed.—This, therefore, must first appear. 
 [There is a latent antithesis between semorevKd- 
 τας and μαϑηταί. It was one thing to believe in 
 Jesus, quite another to be disciples, learners. 
 The one could be ἃ momentary impulse; the 
 other required constant study and obedience? ] 
 True discipleship is the condition and guaranty 
 of their knowing the truth; and then this know- 
 ledge carries the blessing, that the truth should 
 make them free. Freedom is the very thing they 
 were bent upon all along; but a political, theo- 
 cratic freedom, as pictured by a chiliastic mind. 
 Christ opens to them the prospect of a higher 
 freedom which, if they should be true disciples, 
 they would owe to the liberating effect of the 
 truth, the living knowledge of God; He opens 
 the prospect of freedom from sin. 
 
 Ver. 32. Ye shall know the truth more 
 and more. [Hengstenberg: ‘A difference of 
 
 » 
 
 degree of’ knowledge is put in the form of know- 
 ledge itself as opposed to ignorance, because in 
 comparison with future attainments of knowledge 
 in the path of fidelity. the present knowledge 
 would be quite insignificant. The truth is not 
 merely something thought; it has taken flesh 
 and blood in Christ, who says, Lam the truth. By 
 a deeper and deeper knowing of Christ they would 
 know also the truth, after which, as after free- 
 dom, every man who is not utterly lost has a 
 deep constitutional longing, and this living truth 
 would make them free from the bondage of sin 
 and error; while the truth considered merely as 
 a thought of the mind would be utterly power- 
 less. The same liberating effect which is here 
 ascribed to the truth, is in ver. 36 ascribed to 
 Christ.”—E. Ὁ. Y.] 
 
 [The truth will make you free, ἡ aA7 teva 
 ἐλευϑερώσει ὑμᾶς. Comp. ver. 36: ‘If the 
 Son make you free, ye will be free indeed,” ὄντως 
 ἐλεύϑεροι. Christ associates liberty always 
 with the truth, which He is Himself, and pre- 
 sents the truth as the cause, and liberty as the 
 effect. So also Paul speaks of liberty always in 
 this positive, highest and noblest sense, liberty 
 in Christ, the glorious liberty of the children of 
 God, liberty from the bondage of sin and error, 
 comp. Rom. viii. 21; 2 Cor. iii. 17; Gal. il. 4; v. 
 1, 18... Jas: 1,025... Bet. ii. 12) “Manvis truly 
 free when he is released from abnormal foreign 
 restraints and moves in harmony with the mind 
 and will of God as his proper element. ‘Deo 
 servire vera libertas est.”,—P. 8. ] 
 
 Ver. 33. They answered him, We are 
 Abraham's seed (or, offspring ).—Here comes 
 the turning-point. Christ has openly told them 
 that He would redeem them spiritually from sin 
 by the truth, and in this sense make them free; 
 and now they see their misapprehension of His 
 former words. But in bitter vexation they plunge 
 into a new mistake, supposing that Christ had 
 their political bondage in view, and would re- 
 quire them to console themselves under their 
 political oppression with the enjoyment of spirit- 
 ual truth. Hence, instead of explaining: Thou 
 shouldst free us from the domination of the Ro- 
 mans, they explain with insulted pride, that they 
 are already free; they have never been any man’s 
 slaves. This answer contains (1) an unbelieving 
 
288 
 
 denial of their spiritual servitude; for they 
 studiously avoid the spiritual meaning ofthe words 
 of Jesus; (2) a revolutionary, chiliastic protest 
 against the idea that they acknowledged the do- 
 minion of the Romans, or that they could, as the 
 words of Jesus implied, console themselves under 
 it with spiritual elevation.® This breaks again the 
 scarcely formed union with Christ. This sharp 
 contrast in the same Jews between a great demon- 
 stration of submission to Jesus and a hostility 
 ready to stone Him,—this reaction of sentiment, 
 coming the moment they were undeceived con- 
 cerning their chiliastic expectations, appears re- 
 peatedly in the Gospel of John in significant gra- 
 dations. It has already come distinctly to view 
 chap. vi. 80 (comp. ver. 15); and in chap. x. 31 
 (comp. ver. 24) it is still more glaring than here. 
 
 If these historical points are not duly con- 
 sidered, it must seem strange that the same Jews 
 who had just believed in w mass, should so soon 
 relapse into the bitterest unbelief. Hence many 
 have supposed that here other Jews of the mass, 
 quite distinct from those believing ones, now 
 come forward and také up the conversation (Au- 
 gusting, Calovius, efc., Liicke et ai.). Tholuck: 
 “Tt is far more likely that the same adversaries 
 who have hitherto been in view, the ’Iovdaioz, are 
 the subject of ἀπεκρίϑησαν. Before the believing 
 hearers speak, some of the rulers interpose, to 
 repel the supposed slander upon the whole peo- 
 ple.” This would imply an inaccuracy of expres- 
 sion. On the contrary, according to the narra- 
 tive of the evangelist, they are manifestly the 
 same to whom Jesus had spoken, and ἀπεκρίϑησαν 
 cannot be translated: it was answered. Justly, 
 therefore, Chrysostom, Maldonatus, Bengel, and 
 others, have taken them to be the same. Chrysos- 
 tom gave the sufficient interpretation: Κατέπεσεν 
 εὐθέως αὐτῶν ἡ διάνοια: τοῦτο δὲ γέγονεν ἀπὸ τοῦ 
 πρὸς τὰ κοσμικὰ ἐπτοῆσϑαι. [“" Their belief imme- 
 diately gave way; and that because of their 
 eagerness after worldly things.” ] It seems trans- 
 parent (1) that Jesus in His reply, ver. 34, to 
 those who speak in ver. 33, simply pursues the 
 discourse He had begun in vers. 31, 32; and (2) 
 that His suggestion of the need of being made 
 free, ver. 32, was intended to test the sincerity, or 
 provoke the latent insincerity, of the faith of the 
 persons of vers. 80, 31. Contrary to Dr. Tho- 
 luck’s remark above, the evangelist has here very 
 accurately designated the interlocutors, ver. 31, 
 as Jesus and those Jews who believed on Him. 
 Meyer suggests that “the πολλοί, ver. 30, are 
 many among the hearers in general; among these 
 ‘many’ were some hierarchical Jews, and to these 
 Jesus speaks in ver. 31.” There probably was 
 this difference among the believing many; but it 
 is hardly in John’s view here. Hengstenberg, 
 who agrees on this point with Tholuck, thinks 
 «John was quite too much intent upon reality 
 than to ascribe faith to such murderous ene- 
 mies of Christ as these, on the ground of a 
 mere fleeting emotion.”’ But this very considera- 
 tion might work the other way: the Evangelist 
 would take even a transient and impure faith for 
 whatit is worth as faith forthe time. This great 
 relapse from a flash of faith into deepened dark- 
 ness of unbelief may be just the ‘reality ” on 
 which Johnisintent. [Of recent expositors Ols- 
 hausen, Meyer, Stier, Alford, Ellicott (** Life of 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Christ’’), J. J. Owen, and others, take the same 
 view with Dr. Lange.—E. D. Y.] 
 
 Ibid. We are Abraham’s seed.— These 
 words are put as the foundation of what follows: 
 And were never in bondage (never yielded 
 ourselves as bond-servants). Because they were 
 Abraham’s seed (on the strength of many Old 
 Testament passages like Gen. xxii. 17; xvii. 16), 
 they claimed, according to Jewish theology, not 
 only freedom, but even dominion over the na- 
 tions. As πώποτε includes the whole past, these 
 words can only mean: Often as we have been 
 under oppression (under Egyptians, Babylonians, 
 Syrians), we have never acknowledged any op- 
 pressor as master, but have always submitted 
 only from necessity, reserving our right to free- 
 dom, and striving after it. This reservation 
 carried the spirit and design of revolution, and 
 afterwards, in the Jewish war, acted it out in the 
 Zealots and Sicarii (Joseph. De bello Jud.,vii. 8, 6). 
 
 This extremely simple state of the case many 
 interpreters have lost sight of, failing to distin- 
 guish between a bondage de facto and a bondage 
 de jure; hence a list of mistaken explanations 
 (specified by Tholuck, p. 250). Tholuck, refer- 
 ring to my Leben Jesu, 11.2, 968: ‘‘They were as 
 far from acknowledging subjection to Rome, as 
 modern Rome is from acknowledging secular re- 
 lations which contradict its hierarchical con- 
 sciousness.” ‘Only as a domination de facto, 
 and not de jure, does even Josephus represent to 
 them the Roman domination, on the prudential 
 principle of yielding to superior force (De Lello 
 Jud. v. 9,3). And to this day it stands among 
 the fifteen benedictions which should be said 
 every morning: ‘ Blessed art Thou, that Thou 
 hast not made me a slave.’ Schiilchan Aruch. tr. 
 Orach Chajim, fol. 10, ch. 38. The meanest la- 
 borer who is of the seed of Abraham, is like a 
 king, says the Talmud.’’* 
 
 Ver. 34. Whosoever committeth sin 
 [πᾶς 6 ποιῶν THY ἁμαρτίαν, living in the 
 practice of sin], is a slave of sin.—A solemn 
 declaration, enforced with: Verily, verily. In 
 these words Jesus utterly expels the political 
 question from His scope. He states first the 
 principle, then the application. The com- 
 mitting of sin isto be taken with emphasis; He 
 whose tendency and habit is to commit sin;f 
 which may be applied in a wide sense to every 
 man born of the flesh (Rom. vii. 14), in the nar- 
 rower sense to the evil propension of the earthly- 
 minded (ch. iii. 20; 1 Jno. iii. 8). He is the 
 servant, the slave, of sin; fallen into the worst 
 conceivable bondage, or rather the only real 
 bondage; the man being even at heart a slave, 
 
 * [Meyer's interpretation that the Jews here in an excited 
 state of mind, confine their view to their own time, and then 
 make earnest of the show of freedom allowed them by the 
 Romans (Joseph. vi. 6, 2), by no means excludes Dr. Lange's, 
 which Meyer thinks unnecessary. Indeed the constitutional 
 and traditional temper of the Jews, as Lange here finely analy- 
 zes it, would be just the source of such excited exaggeration 
 as Dr. Meyer finds in these words. And conversely, Lange's 
 view might well include Meyer's; for the Jews are here aot 
 so much stating a refined political doctrine, as venting a pas- 
 sionate jealousy supported by it. Nor need even the still less 
 qualified view of Dr. J. J. Owen be left out: “to refer their 
 reply to the loose and inconsiderate manner of speaking which 
 characterizes persons in a state of high excitement, such ag 
 that into which these persons were thrown by the answer of 
 Jesus.” Y.]} i 3 
 
 + (Comp. Matt. viii. 23, ἐργαζόμενος τὴν ἁμαρτίαν. 
 
CHAP. VIII. 381-59. 289 
 
 whereas in other sorts of servitude the man may 
 himself be free within, though in outward honds. 
 And the application was obvious. Jesus implicd 
 that they, not only for being born of the flesh, 
 but for being carnally-minded and practically 
 hostile to the truth, committed sin. ‘The hint 
 that they were therefore in the hardest slavery, 
 and in the utmost need of liberation by the truth 
 which they despised, the Lord in the sequel turns 
 gradually into a decided opinion. Comp. Rom. 
 vi. 17; vii. 14, ff. ‘* Analogous instances from 
 the classics see in Wetstein; from Philo, in Lés- 
 ner, p. 119. Meyer. [‘*The mere moral senti- 
 ment of which this is the moral expression, was 
 common among the Greek and Roman philoso- 
 phers.”’ Alford.—P. 5.1 
 
 Ver 35. And the bondman abideth not 
 in the house for ever.—The thought takes its 
 turn from the legal relations of civil life. The 
 bond-servant is not an organic member of the 
 household, has no inheritance, and can be ex- 
 pelled or sold, Gen. xxi. 10; Gal. iv. 80. Accord- 
 ing to the law of Moses the Hebrew servant must 
 be set free in the seventh year, if he desire; but 
 even if he wishes to remain servaut of the house, 
 he does not thereby become a member of the 
 family; Ex. xxi 1 ff. To this legal status of 
 the servant, however, as nota permanent member 
 of the household, Jesus gives an allegorical mean- 
 ing. And in so doing He goes upon a pre- 
 sumption, where expositors readily incline to see 
 ajump. He who is the servant of sin, is, under 
 the dispensation of the law, an involuntary sub- 
 ject of the law; thereforea slave of the letter; 
 and he who is sucha slave of the letter, isaslave 
 of sin. Paul also goes on this presumption in 
 Gal. iii. 10. The slave of the letter, therefore, 
 being a slave of sin, abides not in the house of 
 God, the theocracy. The application is obvious: 
 In the kingdom of God there have been hitherto 
 children and servants (Gal. 111. 22; iv. 1); the 
 servants at this time are the unbelieving Jews; 
 they are oue day driven out (Matt. viii. 12; Rom. 
 ix. 31; Gal. iv. 30). Not all Israel, but only the 
 unbelieving portion; of these, who treat the law 
 as a mere statute, a slavery to the letter, which 
 corresponds with the bondage of sin, it is de- 
 clared that they hold no relation of affinity and 
 sonship ‘> the master of the house. The refer- 
 ence of the servant to Moses, propounded by 
 Chrysostom and Euthymius, belongs to a different 
 train of thought and a different aspect of the ser- 
 vant, Heb. 111. 5.* The house; typically denoting 
 the royal family of the Lord, the household of 
 God, Ps. xxiii. 6; xxvii. 4. 
 
 The son abideth forever [viz., in the house. ] 
 —He is by blood one with the house and heir of 
 the house. This point of law is also asimilitude, 
 expressing the perpetual dwelling and ruling of 
 Christ in the kingdom of God. As the son is 
 spoken of in the singular, the word cannot be 
 taken to imply a class 9f men who are morally 
 and religiously free. And in fact the children 
 of the house themselves, under the Old Testament 
 economy, not having attained their maturity, are 
 
 * (Alford, with Bengel, Stier, Ebrard, assumes here a refer- 
 ence to Ishmael and Isaac, the bond and the free sons of 
 the same 4 braham, but the bondwoman and her son are cast 
 out. ig objects; the sentence being general.—P. 8.] 
 
 ΄ 
 
 put under the same law with the proper alien 
 slaves.* 
 
 [The contrast is here between bondage to sin 
 aud a freedom to which even the children of the 
 house of God could attain only in a new stage, 
 amuanhood, of spirituak life; and into this new 
 stage of full-grown sonship they, and much more 
 those who had let themselves down into servilude, 
 could come only in Christ, the Son of God. There 
 were no sons, Whose position would afford, except 
 prospectively, a general maxim of the kind here 
 before us. Even the children differed not yet 
 from servants, though they were not servants of 
 sin. While, therefore, the word son not directly 
 denoting Christ, but being used generically, 
 might properly be printed both here and in the 
 verse following without a capital, Dr. J. J. 
 Owen’s remark upon it in this verse is unwar- 
 rantable, and in the next inconsistent: ‘+ The 
 word son improperly commences with a @apital 
 in Our common version, as though it. referred to 
 the Son of God. It stands here opposed to ser- 
 vant, and is generically put for all those born to 
 a state of freedom, and consequently heirs to the 
 paternal inheritance and privileges. In the next 
 verse the word Son is properly capitalized.”— 
 Lal DN Ged 
 
 Ver. 86, If then the Son make you free.+ 
 —A new legal principle is here again presup- 
 posed by this expression. The son can give ser- 
 vants their freedom: and he ¢an receive them to 
 membership in the house, as adopted brothers, 
 and to participation in his inheritance. The 
 spiritual application which Jesus makes of this 
 principle stops with the first point. The house 
 of God has its son; and this son must make the 
 servants in the house of God free, before any 
 true freedom can be spoken of among you. 
 
 Note, that He speaks primarily only of the son 
 of the house, not of the Son of God, and that He 
 does not designate Himself as the son (comp. 
 ch. v). But His meaning, that He is the son of 
 the house, and as such the Son of God, the only 
 one who is spiritually free and can give spiritual 
 freedom, stands out clearly enough. The sen- 
 tence is so framed, that it may be taken as con- 
 taining at once the condition of the true freedom 
 for Israel, a prophecy concerning the believing 
 portion of Israel, and a warning and threaten- 
 ing for the unbelieving portion. 
 
 Ye will be free indeed [ὄντως ἐλεύθε- 
 pot].—As opposed to their visionary, fanatical 
 effort after external, political freedom in their 
 spiritual bondage. Without the real freedom 
 they could neither attain, nor maintain, nor 
 enjoy the outward; while the inward freedom 
 must ultimately bring about the outward. The 
 fact that the son appears as the liberator, instead 
 of the lord of the house himself, agrees with the 
 figure; all depends in this case on what he is 
 willing to do in regard to his hereditary right in 
 the servants. Comp. ch. x. 26, 27. 
 
 Ver. 57. I know that ye are Abraham's 
 seed; but ye seek to kill me.—The acknow- 
 
 * (Meyer: “ ὃ υἷος μένει εἰς τ. αἰῶνα, namely, ἐν τ. ἢ oikig— 
 is likewise a general sentence, but with the intended appli- 
 cation of the ὁ υἱός to Christ, who as the Son of God forever 
 retains His position and power in the house of God, 7. e. in 
 the theocracy, comp. Heb. iii. ff.’—P. ΑΔ] 
 
 + [Grotius: “ Tribuitur hic filio quod modo (ver. 32) VERI- 
 TATI, quia eam profert filius.’—P. 8. 
 
290 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 a |Ἢ͵ἝἪ.ἪΉ΄΄΄Τὀ᾽ ;οὺοτγυηοπ᾽Ἔιτ7ι7]. ...ὔὔΤτ΄’ο ο»οῦΡ [,ΝἍ,--΄6'ρ,..ἥ ἘΡὉΡὄὄἧἔὄττττττττ’“΄ρΧ,ΛσΣ:..:-.ἕ9:θὨὉ Ὀ  «ΦΟῆὩὭ ς- 
 
 ledgment of their claim to natural descent from 
 Abraham serves only to strengthen the reproof 
 that follows. What a contrast: Abraham’s seed, 
 murderers of Christ! Christ can charge them 
 with seeking to kill Him: (1) because they are 
 already turned into an apostasy from Him, which 
 cannot stop short of deadly enmity; (2) because 
 they are impelled by the chiliastic idea of Christ, 
 which leads in the end to the crucifixion of 
 Christ; (3) because they go back to the hierar- 
 chical opposition, which has already determined 
 His death. 
 
 Because my word maketh no progress 
 in γου.---Χωρεῖν: to make way, go through, 
 encompass. Metaphorically: to come to some- 
 thing, to succeed, to make progress. The last 
 meaning isthe most probable here. These adver- 
 saries are the persons in view: hence ἐν ὑμῖν 
 cannot mean among you (does not take effect: 
 Luther; has no success: Liicke). Jn you: (a) 
 Finds no room, gains no ground in you. Origen, 
 Chrysostom, Beza, etal. Meyer says, it cannot 
 mean this; Tholuck favors this meaning; and 
 Origen and Chrysostom ought to have known the 
 admissible use of the word. Yet this thought 
 must then be reduced to: (ὁ) Finds no entrance 
 into you (Nonnus, Grotius, Luthardt, Tholuck). 
 But then the accusative [or εἰς ὑμᾶς} would be 
 expected. Better, therefore, De Dien and Meyer: 
 It makes no progress in you. It does not thrive 
 in you. This, in fact, Christ has just had ex- 
 perience of withthem. They have first misunder- 
 stood His word, then loose hold of itagain. This 
 then turns into an opposition, which by the 
 strength of its spirit and its reaction (‘he that is 
 not with Me,” &c.) must pass into deadly enmity. 
 
 Ver. 38. Ispeak what I have seen with 
 the (my) Father.—The contrast between Him 
 and them is threefold: 1. My Father, your father 
 (though the verbal antithesis here is critically 
 doubtful; see the Text. anp Gram. Nores.) 
 9. He acts according to what He has clearly seen 
 with His Father; they act according to what 
 they have indistinctly heard from their father 
 (and a further antithesis between the perfect ἑώρα- 
 κα and the aorist ἠκούσατε.) Yet to limit ἑώρακα, 
 with Meyer, to the pre-existent state of Christ, 
 is partial.* 8. His way towards them is to speak 
 openly (λαλῶ) what He has known to be the will 
 and decree of the Father; they, on the contrary, 
 true to the manner of their father, even in moral 
 concerns, go right on to malicious dealing. 
 (‘ In οὖν there is a sad irony.”—Meyer.) It is 
 the contrast, therefore, of a moral parentage, a 
 moral instruction, a moral way, which in Christ 
 issues in a purely spiritual witness-bearing, and 
 one which in the Jews issues in a fanatical, 
 murderous falling upon Christ. He speaks God’s 
 judgment respecting them; they put Him on 
 Satanic trial for death. The other result of 
 Christ’s seeing: His doing what He sees His 
 Father do, does not here come into view. His 
 doing is all a doing good, and for this a suscepti- 
 bility is prerequisite. But to His adversaries 
 
 * (Dr. Lange, it will be observed, adopts the reading: Ye 
 do that which ye heard with your father. See the Text, 
 Nore. ‘his reading seems, indeed, to be doubtful. But 
 mapa τοῦ πατρός here (from your father), in distinction from 
 the 7. τῷ πατρί (with my Father) in the former clause, is less 
 doubtful, and warrants substantially Dr. Lange’s second anti- 
 thesija.—Y.] 
 
 He says how it stands with them before the law 
 and judgment of God. Who His Father is, and 
 who is theirs, they must for the present fore- 
 bode. Meyer: ‘He means, however, the devil, 
 whose children in the ethical view they are, 
 whereas He is in the metaphysical view and in 
 reality the Son of God.”’ But the ethical view is 
 also included. On the one hand, clear impres- 
 sion, free compliance, calm declaration; on the 
 other, dark, sullen impulse, forced obedience, 
 malignant practice. ‘* Iloveize: constant conduct ; 
 including the seeking to kill, but not exclusively 
 denoting that.” Meyer. 
 
 Ver. 39. Abraham is our father.—The dis- 
 tinction between true children of Abraham and 
 spurious children who therefore, as to their 
 moral nature, must have another father, Christ 
 has introduced by the foregoing sentence. They 
 suspect the stinging point of His distinction; 
 hence their proud assertion, which calls forth | 
 the Lord’s denial: If ye were Abraham’s 
 children. In the spiritual sense [children in 
 moral character and habits, as distinct from seed 
 or mere na ural descent, ver 37.—P.8.] Ye 
 would do the works of Abraham, works of 
 faith, above all the work of faith. [τέκνα and 
 ἔργα are correlative.] Abraham had a longing 
 for the coming of Christ, ver. 56. ‘‘ Just as Paul 
 does in Rom. ix. 8, Jesus here distinguishes the 
 ethical posterity as τέκνα from the physical as 
 σπέρμα." Tholuck. [So also Meyer and Alford. 
 —P.S.] Σπέρμα, seed, is rather used to desig- 
 nate Abraham’s posterity as a unit, Gal. ili. 16. 
 
 Ver. 40. But now ye seek to kill me.— 
 The very opposite of Abraham’s spirit. The 
 Lord does not yet characterize their murderous 
 plot asa killing of the Christ; this alone con- 
 demns them, that they wished to kill in Hima 
 mun, and aman who-had spoken to them the truth, 
 who did nothing more but told the truth which 
 He had heard from God, and therefore stood as a 
 prophet.* The counterpart is Abraham with his 
 benevolent spirit in general, with his homage for 
 Melchizedek, and with his sparing of Isaac when 
 God interposed. 
 
 [A man, ἄνϑρωπον, with reference to παρὰ 
 tov Veov. This self-designation of Christ asa man, 
 a human being, implies all that is essential to our 
 nature. It occurs nowhere else, but instead of it 
 the frequent title the Son of Man, with the 
 definite article, which at the same time elevates 
 Him above the ordinary level of humanity, 
 λελάληκα, the first person, according to Greek 
 rule, see Buttmann, WN. 7. Gr. p. 241. This 
 did not Abraham. Litotes, ἐποίησε, fecit 
 (not fecisset), a statement of fact all the more 
 stinging. A reference to Abraham’s treatment 
 of the Angel of Jehovah, Gen. xviii. (Lampe, 
 Hengstenberg), is not clear.—P. 8. | 
 
 Ver. 41. Ye do the works of your father. 
 —Thus much is now perfectly manifest: They 
 have, in respect to moral character, some other 
 father than Abraham, who is exactly the opposite 
 of them in spirit. The deeds of that father they 
 do; that is, they do according to his deeds, and 
 they do according to his bidding; they do his 
 deeds in his service. 
 
 ἢ [Godet: “ Remarque la gradation: 1, Fuire mourir un 
 homme; 2, un homme organe de la VERITE; 8, de la vérité qué 
 vient de Digv.”—P. 8.] 
 
. 
 
 CHAP. VIII. 31-59. 291 
 
 We were not born of fornication.—They 
 seem to suspect the spiritual intent of Christ’s 
 words, yet they avoid it by at first standing upon 
 the literal interpretation of them, that they may 
 then immediately save themselves by a bold 
 spring to the spiritual. In the first instance, 
 therefore, they say: Weare not bastards fathered 
 upon Abraham, but genuine offspring of Abra- 
 ham (bastards were excluded from the congre- 
 gation, Deut. xxiii. 2). But they intend there- 
 by at the same time to say; We are not idolaters 
 (Grotius, Lampe, Liicke); as is evident from 
 their next words: We have one Father, God. 
 —Their genuine descent from Abraham, is sup- 
 posed to involve their having God for their 
 Father, in the spiritual sense; and when they 
 speak of Him as the one Father, the ἕν α is also 
 emphatic. 
 
 Accordingly they intend to say: We (ἡμεῖς, 
 with proud emphasis) are not like the heathen, 
 who are born of whoredom, in apostasy from 
 God (Hosea ii. 4; [Ezek. xx. 30; Is. lvil. 3]), 
 and have many gods for their spiritual fathers 
 (as they charged especially the Samaritans) ; 
 bodily and spiritually we are free from the re- 
 proach of adulterous birth.* Children of Abra- 
 ham, children of God, Deut. xxxii. 6; Is. lxiii. 
 16; Mal. ii. 10; Rom. iv. 16; Gal. iv. 23. The 
 position: God is our father, is therefore in no 
 opposition to the paternity of Abraham. The 
 reference of Kuthymius Zigabenus to the contrast 
 of Isaac and Ishmael is unwarrantable. [For 
 the Jews would not call Abraham’s connection 
 with Hagar one of πορνεία, which implies several 
 fathers, but one mother.]. It is obvious that 
 with their appeal to the fatherhood of God they 
 wish to crowd Jesus from His position; whether 
 they at the same time intended an allusion to the 
 birth of Jesus (Wetstein and others) is doubtful. 
 Ia their monotheistic pride they could boast of 
 being the children of God, even while the accusa- 
 tions of the prophets, that Israel was of Gentile 
 whoredom (Ezek. xvi. 3; see Tholuck, p. 254), 
 were in their mind; and we already know how 
 little tue Jewish fanaticism felt bound by the 
 Scriptures. 
 
 Ver. 42. If God were your father, ye 
 would love me.—Emphatic: Ye would have 
 (long ago) learned to love Me;7 that is, being 
 kindred in spirit and life. Luthardt: This would 
 be the ethical test. From the fact, therefore, 
 that they do not love Him [the Son of God, the 
 
 * [Meyer denies all reference to idolatry, as defended by 
 Lange with Lampe, Liicke, De Wette, Tholuck, Stier, Heng- 
 stenberg, Laamlein, Alford. Bengel aptly characterizes this 
 objection of the Jews as a novus importunitatis JSudaicx 
 paroxysmus.—P. & 
 
 7 [Dr. Lange presses the imperfect ἠγαπᾶτε, but this is 
 conditioned by the ἣν in the protasis, and is better rendered: 
 Ye wvuld love Me, than: Ye wou'd have loved Me. 'The sen- 
 tence belongs to ‘the fourth class of hypothetical sentences 
 mentioned by Winer, p. 273 and 285, where the condition of 
 the protasis is supposed not to exist: in these cases εἰ is used 
 with the imperf. indic., and followed in the apodosis by a 
 preterit with the same force ; comp. ver. 99: εἰ τέκνα τοῦ 
 "ABp. ἣτε, τὰ ἔργα τοῦ ᾿Αβρ. ἐποιεῖτε, “if ye were Abra- 
 ham’s chil (dren, ye would do the works of Abraham;”’ John 
 v.46: εἰ yap ἐπιστεύέτε Mwioy, ἐπιστεύετε ἅν ἐμοί, 
 if 3 ye believed Moses, ye would believe Me; ix. 41: εἰ τυφλοὶ 
 ἧτε, οὔκ ἀν εἴχετε ἁμαρτίαν, “af ye were blind, ye wou: ‘id 
 not have sin;” x¢.19: εἰ ἐκ τοῦ κόσμου ἧ τε, ὁ κόσμος ἂν TO 
 ἴδιον ἐφ ἔχει, Κα ἢ ye were of the world, the world would love 
 a own? * xvii. 86; Luke vii. 39: εἰ ἣν προφήτης, ἐγίνωσκεν 
 
 “of he were a prophet, he would know,” etc.—P. &.} 
 
 Beloved of the Father], He can infer with cer- 
 tainty their ungodly mind and nature. Proof: 
 For I (ἐγ ὦ) proceeded forth and am come 
 from God.—His consciousness is the clear mir- 
 ror, the true standard. He is certain (1) that 
 He proceeded forth in His essence and in His 
 personality from God, ontologically and ethically ; 
 (2) that also, in His appearance and mission 
 among them, in His coming like a prophet to 
 them, He came from God.* But again He is 
 certain of this because He came not of Himself, 
 7. e. because He knew Himself to be pure from 
 all egotistic motives (love of pleasure, love of 
 honor, love of power; see the history of the 
 temptation, Matt. iv.); and because He was con- 
 scious of being sent by God, i.e. of being actuated 
 by divine motives. Nothing but this alternative 
 was conceivable: from Himself, or from God, 
 (chap. vil. 18, 28); no third origin (Meyer) is 
 supposable. 
 
 Ver. 43. Why do ye not understand my 
 speech 7. --Λαλιά, in distinction from λύγος ; the 
 personal language, the mode of speech, the 
 
 familiar tone and sound of the words, in distine- 
 tion from their meaning [ xii. 48: ὁ λόχος. ὃν 
 ἐλάλησα; comp. Phil. i. 14; Heb. xili.7]. From 
 its original idea of talk, babble, λαλιά here pre- 
 serves the element of vividness, warmth, fami- 
 liarity. It is the φωνή, the tone of spiritu- 
 ality and tone of love in the shepherd-voice of 
 Christ.{ They are so far frum recognizing this 
 ‘loving tone,’ that they are incapable of even 
 listening to the substance of His words with a 
 pure, undistracted, spiritual ear. Fanaticism is 
 characterized by “ false hearing and words;” 
 primarily by false hearing. Our Lord means 
 unprejudiced, kindly-disposed hearing and atten- 
 tion; something more therefore, even here, than 
 the general power to understand, which is ex- 
 pressed by γινώσκετε, and, in the first instance, 
 something less than the willing hearing which is 
 the beginning of faith itself. To take λαλιά and 
 λόγος as equivalent, and to lay stress on ἀκούειν, 
 and make it the condition precedent to γινώσκειν 
 (as Origen and others do), in the fat place 
 ignores the distinction of the two meanings of 
 λέγειν and λαλεῖν, which distinctly runs through 
 this Gospel, and in the second place it overlooks 
 the language: ov δύνασθε ἀκούειν. The pvint here 
 isan ability to hear the λόγος, to which the recog- 
 nition of the λαλιά is the condition precedent. 
 We therefore, with Calvin, take the ὅτε as inferen- 
 tial, equivalent to ὥστε, not with Luther as mean- 
 ing for. Manifestly δύνασθε is to be understood 
 ethically, not, with Hilgenfeld, in a Gnostic, fatal- 
 istic sense (see Tholuck). The lively emotion in 
 the painful interrogatory utterance of these words 
 introduced the solemn declaration following. 
 
 Ver. 44. Ye are of the father who is the 
 devil.—[ Of the (spiritual or moral) fatherhood 
 or paternity of the devil, ἐκ τοῦ πατρὸς τοῦ 
 
 _ 
 
 * [Meyer refers ἐξῆλθον to Christ’s incarnation, and ἥκω 
 to His presence. It is the result of ἐξῆλθον, and still be- 
 longing to ἐκ τ. @e0v.—P. 8 
 
 + {In classical Greek, but in Iellenistic Greek and with 
 later writers it often is sermo, spvech, without «my contemp- 
 tuous meaning. λαλιά refers to the delivery or manner and 
 form, Adyos to the matter or substance, of His discourses.— 
 Pais: 
 
 { | Alford: “ The spiritual idiom in which He spoke, and 
 which can only be spiritually understood.’’—P. 8.] 
 
292 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 διαβόλου. This is the most important doctri- 
 nal statement of Christ concerning the devil, 
 teaching soberly and solemnly without figure of 
 speech: (1) the objective personality of the devil ; 
 (2) bis agency in the fall of the human race, and 
 his connection with the whole history of sin as 
 the father of murder and falsehood; (3) his own 
 apostasy from a previous normal state in which 
 he was created; (4) the connection of bad men 
 with the devil.—imeic with great emphasis, 
 ye who boastfully claim to be lineal children 
 of Abraham and_ spiritual children of God, 
 are children of His great adversary, the devil. 
 τοῦ διαβόλου is in apposition to πατρός.---Ρ. 8. ] 
 Not: Of the father of devils (plural τῶν διαβόλων : 
 Grotius); nor the Gnostic absurdity: ‘ of the 
 father of the devil” [the demiurge], that is the 
 God of the Jews [ Hilgenteld, Volkmar]; also 
 not: ‘‘of your father, the devil”’ (Liicke, [De 
 Wette, BE. V., Alford,* Wordsworth]); but: “οὗ ἃ 
 father who is the devil” (Meyer). The idea is 
 clearly confined to ethical fatherhood by the 
 placing of father first; so that John could not 
 have written simply ἐκ τοῦ διαβόλου. And the 
 lusts [τὰς ἐπεϑυμίας τοῦ πα τρός ὑμῶν 
 ϑέλετε woceiv]—Plural; primarily meaning 
 not merely thirst for blood [but this is included]. 
 According to Matt. iv., these are of three main 
 classes [love of pleasure, love of : onor, love of 
 power.—P. 5.7. These lusts of the devil are the 
 main springs of the life of his like-minded child- 
 ren, who, with their captive propensity, desire 
 (9 ἐλετεὶὴ to do them. 
 
 We was a murderer [/it.a manslayer] 
 from the beginning [ἀνϑρωποκτόνος 
 ax’ ἀρ χῆ ς].--- [ἢ special reference to their 
 hatred of the Messiah issuing in blood-thirst- 
 iness and falsehood, hardened adherence to de- 
 lusion and calumnious persecution of the truth 
 and the evilness of it. The devil was a murderer 
 of men from the very beginning (not of his ex- 
 istence, but) of human history (comp. Matt. 
 xix. 4, where ἀρχή likewise stands for the begin- 
 ning of human history).{ How so? Different 
 interpretations. . 
 
 (1) The devil is a murderer as the author of 
 the fall of Adam, by which death came on man 
 (Gen. iii.; Rom. v. 12). So Origen, Chrysostom, 
 Augustine,and most in modern times. [Schleierm., 
 Thol., Olsh., Luth., Meyer, Ewald, Hengstenb., 
 Godet, Alford, Wordsworth.—P. 5.1 This inter- 
 pretation is supported by the expression: “from 
 the beginning;”’ and by Wisd. of Sol. ii. 24; 
 Rey. xii. 9; xx. 2:2 comp. also Hv. Nicod.: 
 
 * {Alford defends the rendering of the E. V. on account of 
 fhe definite article before πατρός. But Meyer objects that 
 this would require ὑμεῖς ἐκ τοῦ ὑ μῶὦ ν πατρός.---".. 8.] 
 
 7 [The force of θέλετε, ye are willing, ready, desirous, ye 
 love, to do, is obliterated in the E. ¥. Comp. on this use of 
 θέλειν ch. vi. 21; Acts x. 10; Phil. ii. 15; Philem. ver. 14. 
 Alford: “It indicates, as in ver. 40, the freedom of the human 
 will, as the foundation of the condemnation of the sinner.” 
 Godet: “ Le verb θέλετε est contruire a Vide dune de 
 pendance Jutuliste que Hilgenfeld attribue a Jean; il ex- 
 prime U assentiment volontaire, 0 abondance de sympathie, 
 avec laquelle ils se mettent a V euvre pour satisfaire les 
 appelits de leur pere.’—P. 8. 
 
 1 [ἀρχή is relative and must be defined by the connection, 
 here by ἀνθρωποκτόνος which implies the existence of man. 
 —P.S8. 
 
 Φ {Add Tleb, ii. 14, where Satan is called the prince of 
 dew, ὁ ἔχων τὸ κράτος τοῦ θανάτου. The rabbinical writ- 
 ings prove that the agency of the devil in the fall was the 
 universal belief of tho Jews.—P. 8.] 
 
 where the devil is called ἡ τοῦ ϑανάτου ἀρχή 
 [and ἡ ρίζα τῆς ἁμαρτίας, the beginning of death, 
 and the root of sin.—P. 8.] 
 
 (2) As the author of Cain’s murder of his 
 brother. Cyril, Nitzsch, Liicke, and others. 
 [So also De Wette, Kling, Reuss, Biunilein, 
 Owen. The arguments for this interpretation 
 are its appropriateness in view of the design of 
 the literal murder of Christ entertained by the 
 Jews, and especially the apparent parallel pas- 
 sage, 1 John iii: 12: “* Cain was of the wicked 
 one (ἡ. e. a child of the devil, like other sinners, 
 1 John iii. 8) and’ slew his brother,” comp. ver. 
 15: ‘ Whosoever hateth his brother is a mur- 
 derer.”’ But neither here nor in Gen. iv. is the 
 Satani¢e agency in the murder of Abel expressly 
 mentioned, as it is in the history of temptation 
 (Gen. 111..},. although it stands out prominently in 
 the Bible as the first glaring consequence of the 
 fall and as the type of bloodshed and violence 
 that have since in unbroken succession desecra- 
 ted the earth (comp. besides 1 John iii. 12, also 
 Matt. xxiii. 85; Luke xi. 51; Jude1l). More- 
 over, Cain's deed itself presupposes the previous 
 agency of the devil, when by the successful temp- 
 tation of our first parents, he introduced first 
 spiritual and then temporal murder and death 
 into the world. The fall is the ““ beginning”’ of 
 history, and of universal significance as the 
 virtual fall of the whole race, and the fruitful 
 source of sin in general and murder in particu- 
 lar. There the devil, in the shape of a serpent, 
 proved himself both a murderer and a liar, as he 
 is here described. To it therefore the passage 
 must chiefly refer. 1 John 111. 8 (ὁ ποιῶν τὴν 
 ἁμαρτίαν ἐκ Tov διαβόλου ἐστιν, ὅτι ἀπ᾿ ἀρχῆς 
 ὁ διάβολος ἁμαρτάνει) which all commentators 
 refer to the history of the 1Ὰ}],15. πὸ το} parallel 
 to our passage, and not 1 John iii. 12.—P. 8.] 
 
 (3) He is quite generally described as a mur- 
 derer, without avy special reference. Baum- 
 garten-Crusius, Briickner. 
 
 (4) Evident y the thing intended is the murder- 
 ous work of Satan in all history, aiming to com- 
 plete itself in the killing of Christ, but having 
 signalized itself in the beginning in the tempta- 
 tion of man and the lie against God, which after- 
 wards bore their full fruit in Cain’s murder of 
 his brother (Theodoret, Heracleon, Eutbymius). 
 
 We therefore consider that there is properly 
 no question here between Adam and Cain, 1 Jno. 
 ili. 15, 16. Yet the chiet stress plainly lies on 
 the temptation of Adam; for the devil, hy his 
 spiritual murder of man, brought man himself 
 also to murder; and heis described pre-eminently 
 as a liar. From that ‘+ beginning” he was a 
 murderer of man from time to time. 
 
 And doeth not stand [οὐχ ἕστηκεν] in 
 the truth —lInterpretations: 
 
 (1) He did not continue in the truth. August- 
 ine (Vulg.: s/eti¢), Luther, Martensen [ Dogmatik, 
 2108], Delitzsch [ Psychol. p. 62]. This makes 
 the word refer to the fall of the devil according 
 to 2 Pet. ii. 4; Jude ver. 6. Against this inter- 
 pretation see Lticke and Meyer. It would re- 
 quire the pluperfect εἱστήκει, stood. The perfect 
 ἕστηκα means, L have placed myself, I stand 
 {comp. John i, 26; 111. 89; Matt. xii. 47; xx. 6, 
 ete. |} 
 
 (2) He does not stand in the truth. He has 
 
: 
 ; 
 , 
 ‘ 
 
 CHAP. VIII. 31-59. 
 
 293 
 
 —————— Ὁ. ΄ςὍ- .---- 
 
 taken no stand and he holds no ground in it. In 
 an emphatic. sense he does not take a position; 
 he has not honorably planted himself and va- 
 liantly stood. Euthymius: Ob« ἐμμένει, avarab- 
 erec; Liicke: ‘He is perpetually in the act of 
 apostasy from the truth.” De Wette, Meyer: 
 “ Falsehooi is the sphere in which he stands; in 
 it he isin his proper element, in it he has his 
 station.” Correct, except that there can be no 
 standing or fixedness, and no station in falsehood. 
 Perpetual restlessness and going to and fro are 
 his element, Job ii. 2. Hence he is the spirit or 
 devil of endless toil, and the number of his rep- 
 resentative, as antichrist, is 666 (Rev xiii. 18). 
 Compare the description of Lokke, his decep- 
 tions and his flights, in the Scandinavian mytho- 
 logy. He denies his own existence, as he denies 
 all truth and reality.* But he is the perpetual 
 rover, because he is the deceiver. 
 
 [The passage then does not teach expressly the 
 fall of the devil, but it presupposes it. ἕστηκεν has 
 the force of the present and indicates the perma- 
 nent character of the devil, but this status is the 
 result of an act of a previous apostacy, as much 
 as the sinful state of man is brought about by the 
 fall of Adam. God made all things, without ex- 
 ception, through the Logos (i. 8), and made the 
 rational beings, both men and angels, pure and 
 sinless, yet liable to temptation and fall. As to 
 the ‘ime of the creation and fall of Satan and the 
 bad angels, the Scripiures give us no light.— 
 1 eabes il 
 
 Because there is no truth in him. —Be- 
 cause falsehood is in him as the maxim of his 
 life, he is in falsehood; because he keeps no 
 position with himself, he keeps no position in 
 yeality. As he deceives himself, so he deceives 
 the world. For internal truth is the centre of 
 gravity which causes a moral being in the sphere 
 of truth to stand firm as a pillar in the world. 
 [ Mark the absence of the article befure ἀλήϑεια, 
 subjective truth, truthfulness, while in the preced- 
 ing clause ἀλήϑεια has the article and means 
 objective truth, the truth of God. Comp. De 
 Wette and Meyer.—P. 5.1 
 
 When he speaketh [λα] a lie.—[re 
 ψεῦδος is generic, but the English language re- 
 quires here the indefinite article, while it retains 
 the definite article in the phrase ‘“‘to speak the 
 truth.” See Alford in doc.—P. S.] Through 
 the devil falsehood comes to its manifestation, 
 through his familiar way, his persuasion, his 
 whispering, his insinuation (λαλεῖν): But then 
 he always speaketh of his own [ἐκ τῶν 
 ἰδίων λαλεῖ, out of his own resources], from 
 his own nature; himself revealing his own truth- 
 less and loveless mind (‘The devil has a half- 
 charred heart”); revealing himself to his own 
 condemnation, Matt. xii. 34 [ἐκ τοῦ περισσεύματος 
 τῆς καρδίας τὸ στόμα λαλεῖ]. His ἴδια are to be 
 taken ethically. Yet the description of a lie as 
 that which is the devil's own, includes the idea 
 
 * | Mephistopheles, in Githe’s Faust, characterizes himself 
 as ~he persistent denier and enemy of all existence: 
 
 Tch bin der Geist der stets verneint, 
 
 Und das mit Recht, denn was entsceht, 
 
 Ist werth, dass es zu Grunde geht. 
 
 Drum besser wiir's, dass nichts entstinde. 
 So ist denn alles, was ihr Sunde, 
 Lers.orung, kivz,dus Bose nennt, 
 
 Mein eigeniliches Element.—P. 8.] 
 
 that it originates from his own will, and that, 
 being only for his own sake, it remained a thing 
 of his own, having no ground in the foundation 
 of truth, in God, 
 
 For he is a liar and the father thereof 
 [ore ψεύστης ἐστιν kai ὁ πατὴρ αὐτοῦ]. 
 -—That which he says proceeds indeed from with- 
 in himself, and what he is within himself as 
 devil, in his idcov of Satanic egoism, that he puts 
 forth continually in his own work and in the 
 work of his child as tts father. Different inter- 
 pretations of πατὴρ αὐτοῦ: 
 
 (1) The father of the lie, τοῦ weidovc, Origen, 
 Euthymius, eéal., Liicke. [With reference to the 
 first lie recorded in history, by which the devil 
 seduced Eve: ‘Ye shall not surely die,” Gen. 
 iii. 4. —P. 5.7 Observe, onthe contrary, that Christ 
 intends to speak here not merely of the author 
 of the lie, but also concretely of the father of the 
 liars, to whom he returns. Therefore, 
 
 (2) Father of the liar [rod ψεύστου = τῶν ψεύσ- 
 των. Consequently he is your father, and ye 
 are his children, see beginning of the verse— 
 ψεύστης being singular the pronoun αὐτῶν is 
 attracted into the singular airov.—P.S.] Bengel, 
 Baumgarten-Crusius, Luthardt, Meyer [Tho- 
 luck, Stier, Alford, Hengstenberg]. Then we 
 must of course take πσεύστης first as a general 
 predicate of the wicked personality. The devil 
 is a liar in himself, and is father of the liar in 
 abominable self-propagation through the delusion 
 of the children of wickedness (2 Thes. 11.) 
 
 The ancient Gnostic [and Manichean] inter- 
 pretation, taking the demiurge as father of the 
 devil, re-applied to the Gospel by Hilgenfeld 
 [and Volkmar], is disposed of by Meyer [p. 
 359].* Meyer justly observes that in this pas- 
 sage the fall of the devil is presupposed; but it 
 is by no means presupposed that the devil always 
 was wicked (Hilgenfeld and others). It should 
 be added that this description of the devil always 
 suggests the causes of his fall: selfishness, false- 
 hood, envy, hatred. The devil, the beginner 
 of wickedness, 1 Jno. iii. 8, 12; the founder of 
 wickedness, the spirit of the wicked. In the 
 temptation of Adam (Wisd. ii. 24; Heb. li. 14; 
 Rev. xii. 9}7 as well as in Cain’s fratricide, that 
 twofold nature of selfishness showed itself: 
 hatred of truth and love of murder, which cul- 
 minated in the crucifixion of Christ.{ There is, 
 however, here no opposition of formal truth and 
 formal falsehood, but the full extent of both ideas 
 
 * (This interpretation refers αὐτοῦ to the deviland πατήρ 
 to the demiurge: “ He (the devil) is a liar, and his father 
 (the demiurge) also;” or, “He is a liar like his father” 
 ‘hence the old reading ὡς and καθὼς καί instead of καί). 
 This translation would require αὐτός before ψεύστης, and 
 implies the unscriptural doctrine that the devil has a father. 
 Another interpretation even more absurd and untenable is 
 that of so sensible and learned a man as Bishop Middleton 
 who, according to Alford in loc., proposed this rendering of 
 the passage: ‘** When (any of you) speaks that which is false, 
 he speaks after the manner of his kindred (ἐκ τῶν ἰδίων 1), 
 for he is a liar, and so also is his father,” 7. 6. the devil. 
 Middleton stumbled at the article before πατήρ, which on 
 the contrary is emphatic and necessary. There is but one 
 father of lies and liars, that is the devil. The kingdom of 
 Pay isa monarchy as well as the kingdom of light.— 
 Pas 
 
 + Comp. the passage from Sohar Chadash: “The children 
 of that c!d serpent who has slain Adam and all his poster+ 
 ity.” Tholuck, p. 257 {Krauth’s trans. p. 236]. 
 
 t [In the midst of this sentence the translation of my dear, 
 departed friend, Dr. Yeomans, was interrupted by disease, 
 never to be resumed, Yale—pia anima !—P.8.J 
 
294 
 
 is kept in view (Luthardt, Tholuck); this is 
 evident from the nature of the completed opposi- 
 tion itself, when speaking the truth turns life it- 
 self into truth, and in like manner lying makes 
 life itself a lie. So the external murder of Abel 
 which Satan effected through Cain is inconceiv- 
 able without the spiritual murder performed 
 in Adam, which became the cause of the literal 
 murder. 
 
 Ver. 45. But I—because I speak the 
 truth, ye believe me not.—The ἐγὼ δέ is 
 forcibly put first, not so much in opposition to 
 the devil (Tholuck, Meyer), as in opposition to 
 the Jews as the spiritual children of the devil. 
 After telling them what they are, the last word 
 of the explanation, what He is, hovers on His 
 lips. Jesus characterizes His Ego to the ex- 
 tent of their present need: (1) He is the wit- 
 ness or the prophet of truth, in opposition to 
 the arch-liar and his children; 2) The sinless 
 one, in opposition to their lust of murder, in- 
 tending to kill Him; 3) Coming from God, with 
 the word of God, in opposition to their diabolic 
 nature. This however is the great obstacle of 
 His full self-revelation, or rather the Messianic 
 designation of His full self-revelation, that in 
 their hardened lying disposition they are opposed 
 to His spirit of truth; that they do not believe 
 Him for the very reason of His telling them the 
 truth. [Alford: «This implies a charge of wilful 
 striving against known and recognized truth.” ] 
 Futhymius [filling up the context]: εἰ μὲν ἔλεγον 
 ψεῦδος, ἐπιστεύσατέ μοι av, ὡς TO ἴδιον τοῦ πατρὸς 
 ὑμῶν λέγοντι [If I should speak a lie, you would 
 believe Me as speaking what properly belongs to 
 your father]. 
 
 Ver. 46. Which of youconvicteth me of 
 sin? [τίς ἐξ ὑμῶν ἐλέγχει me περὶ ἁμαρτί- 
 α ¢.]—Ditferent explanations of sin. 
 
 1) Because the truth in speaking is previously 
 mentioned, ἁμαρτία must here mean error or in- 
 tellectual defect. Origenes, Cyril, Erasmus and 
 others. Against this speaks a) that ἁμαρτία in 
 the New Testament throughout designates sin, 
 and even with the classics it does not mean error, 
 deceit, unless with a defining addition, 6. g., τῆς 
 γνώμης. [Comp. Meyer, p. 360 f.—P.S.] 3) 
 Jesus would in this case make the examination 
 of truth an object of intellectual reflection, we 
 might say, of theological disputation, while 
 otherwise He represents it as a moral and re- 
 ligious process. 6) The truth of His word is au- 
 thenticated by the truthfulness and sinlessness 
 of His life, see chap. vii. 17, 18. 
 
 2) Sin in speech, wntruth, falsehood. Melanc- 
 thon, Calvin [false doctrine], Hofmann [‘* Siinde 
 des Wortes’’], Tholuck. Against this: Hither 
 this interpretation amounts to the same as the 
 first, or it must include the idea of intentional 
 delusion, of sinful and wicked speech, or all this 
 together (‘*wicked delusion,” Fritzsche, Baum- 
 garten-Crusius). But for this the expression is 
 too general. 
 
 3) Sin, the moral offence. [This is the uni- 
 form usage of ἁμαρτία in the New Testament.— 
 P. 5.7 Liicke, Stier, Luthardt,* ere. Jesus 
 
 *[So also Meyer, Alford, Webster and Wilkinson, Owen. 
 (Wordsworth says nothing of this important verse.) I quote 
 the remarks of Alford, which are tothe point: “ ἁμαρτία here 
 is strictly sin: not ‘error inargument, or ‘ falsehood.’ These 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 speaks from the fundamental conception that the 
 intellectual life is inseparably connected with the 
 ethical (Ulmann, Sinlessness of Jesus, p. 99). 
 There is no reason in this explanation (with 
 Tholuck) to miss a ‘‘connecting link,” or to as~ 
 sume a defect in the narrative. Meantime this 
 declaration is also differently interpreted: a) 
 The sinless one is the purest and safest organ of 
 the perception and communication of truth 
 (Liicke), or the knowledge of the truth rests upon 
 purity of the will (De Wette). ὁ) Meyer against 
 this: this would be discursive, or at least imply 
 that Jesus acquired the knowledge of the truth 
 in the discursive way, and only in His human 
 state, while, according to John especially, He 
 knew the truth by intuition and from His pre- 
 existent state, and in His earthly state by virtue 
 of His unbroken communion with God. His rea- 
 soning is: If lam without sin—and none of you 
 can prove the contrary—I am also without error, 
 consequently I say the truth, and ye, on your 
 part have no reason to disbelieve Me. But Je- 
 sus could exhibit His morally pure self-conscious- 
 ness only by His life. Hence 6) the word is to 
 be understood according to the historical con- 
 nection of the reproach of theocratic sin. They 
 tried to make Him a sinner in the sense of the 
 Jewish regulation with regard to excommunica- 
 tion, but they do not venture to accuse Him pub- 
 licly, still less can they convict Him. But this 
 consciousness of His legal irreproachableness 
 implies at the same time the consciousness of the 
 moral infallibility of His life and the sinlessness 
 of His character and being, as He on His part 
 recognizes no merely legal righteousness, Our 
 expression is therefore certainly a solemn decla- 
 ration of the Lord in regard to His sinlessness, 
 which indeed is indirectly implied also in other 
 testimonies concerning Himself, as for instance 
 in ver. 29. The circumstance, that the divine- 
 human sinlessness of Christ had to develop and 
 prove itself in a human way, affords no reason 
 to call it (with Meyer) relative in opposition to 
 the absolute sinlessness of God according to Heb. 
 v. 8. 
 
 [This is a most important passage, teaching 
 clearly the sinlessness, or (to use the positive 
 term) the moral perfection, of Christ. He here 
 presents Himself as the living impersonation of 
 holiness and truth in inseparable union, in op- 
 position to the devil as the author and instigator 
 of sin and error. The sinlessness of Jesus is 
 implied in His whole mission and character as 
 the Saviour of sinners from sin and death; for 
 the least transgression or moral defect would 
 have annihilated His fitness to redeem and to 
 judge. It is confirmed by the unanimous testi- 
 mony of John the Baptist (Matt. iii. 14; John i. 
 15; iii. 31), and the apostles (Acts ill. 14; ἢ 
 Pet. i. 19; ii. 22; iii: 18; 2 Cor. v. 21; 1 John 
 ii. 29; iii. 5,7; Heb. iv. 15; vii. 26). Christ 
 
 two latter meanings are found in classical Greek, but never 
 in the New Testament or LXX. And besides, they would 
 introduce in this most solemn part of our Lord’s discourse a 
 vapid tautology. The question is an appeal to His sivlessness 
 of life, as evident to them all,—as a pledge for His truthfa.- 
 ness of word: which word asserted, be it remembered, that 
 He was sent from God. And when we recollect that He who 
 challenges men to convict Him of sin, never would have up- 
 held outward xpotlessness merely (see Matt. xxiii. 26-28), the 
 words amount to a declaration of His absolute sinlessness, ip 
 thought, word, aud deed.”—P. §.| 
 
. 
 
 CHAP. VIII. 31-59. 295 
 
 challenged His enemies to convict Him of sin, in 
 the absoiute certainty of freedom from sin. This 
 agrees with His whole conduct, with the entire 
 absence of everything like repentance or regret 
 in His life. He never asked God forgiveness 
 for any thought or word or deed of His; He 
 stood far above the need of regeneration, conver- 
 sion or reform. No other man could ask such a 
 question as this without obvious hypocrisy or a 
 degree of self-deception borderiag on madness 
 itself, while from the mouth of Jesus we hear it 
 without surprise, as the unanswerable self-vin- 
 dication of one who always speaks the truth, who 
 is the Truth itself, and is beyond the reach of im- 
 peachment or suspicion. If Jesus had been a 
 sinner, He must have been conscious of it like all 
 other sinners, and could not have thus challenged 
 His enemies, and conducted Himself throughout 
 on the assumption of entire personal freedom 
 from sin without a degree of hypocrisy which 
 would be the greatest moral monstrosity ever 
 conceived and absolutely irreconcilable with any 
 principle of virtue. But if Christ was truly sin- 
 less, He forms an absolute exception to a univer- 
 salrule and stands out the greatest moral miracle 
 in midst of a fallen and ruined world, challenging 
 our belief in all His astounding claims concern 
 ing His divine origin, character and mission.— 
 The sinlessness of Jesus must not be confounded 
 with the sinlessness of God: it is the sinlessness 
 of the mun Jesus, which implied, during His 
 earthly life, peceability (the possibility of sinning, 
 posse-peccare), temptability and acual tempta- 
 tion, while the sinlessness ot God is an eternal 
 attribute above the reach of conflict. If we view 
 Christ merely in His human nature, we may say 
 that His sinlessness was at first relative (dmpecca- 
 bilitas minor, posse non peccare) and, like Adam’s 
 innocence in paradise, liable to fall (though such 
 fall was made impossible by the indwelling di- 
 vine Logos); nevertheless it was complete at. 
 every stage of His life in accordance with the 
 character of each, ἡ. e., He was sinless and per- 
 fect as a child, perfect as a boy, perfect as a 
 youth, and perfect as a man; there being dif- 
 ferent degrees of perfectioi. Sinless holiness 
 grew with Him, and, by successfully overcoming 
 temptation in all its forms, it became absolute 
 impeccability or impossibility of sinning (dnpeeca- 
 bilitus major, non posse peccare). Hence it is said 
 that He learned obedience, Heb. v. 8.—The h s- 
 torical fact of the sinlessness of Jesus overthrows 
 the pantheistic notion of the necessity of sin for 
 the moral development of min.—P. 8 
 
 Ver. 46. I speak the truth, why do ye 
 
 not believe me. — Luther co-ordinates this | 
 
 werd with the former; Christ asking the reason 
 why they did not believe in Him, since they 
 could censure neither His life nor His doctrine. 
 My life is pure, for none of you can convict Me 
 ot sin, My doctrine also, for I tell you nothing 
 but the truth. But εἰ δὲ ἀλήθειαν λέγω cannot be 
 co ordinate to the question. The connection is 
 rather this: Sinlessness is the truth of life; he 
 who acts out the truth in a blameless life, must 
 be admitted also to speak the truth and to be 
 worthy of faith. Purity of life guarantees purity 
 of doc: rine, as vice versa, James iii. 2. 
 
 Ver. 47. He that is of God heareth God’s 
 word.—A syllogism ; but not with this conclu- 
 
 sion: I now speak God’s words (De Wette), but: 
 you are notof God. That Jesus speaks the word 
 of God is pre-supposed in the foregoing. An 
 attentive hearing and reception of the word of 
 Godis meant. ‘This is conditioned by being from 
 God, by moral relationship with God; for only 
 kindred can know kindred. The being of God 
 has above been more particularly characterized 
 as a being drawn by God (chap. vi. 44), being 
 taught b “Him ( ver. 45), as Senne itself by 
 doing "ἘΝ in Ge. chap. iii. 21. 
 
 Explanations of he that is of God (6 ὧν ἐκ τοῦ 
 eor): a) of divine essence and origin, in the dual- 
 istic, Manichean sense of two originally differ- 
 ent classes of men (Hilgenfeld) ; ὁ) elect, predes- 
 tinated (Augustine, Piscator); 6) born again (Lu- 
 theran and recent Reformed interpreters). In 
 reference to the third interpretation it is to be 
 assumed, that to be of God and to manifest it by 
 hearing His word, is the beginning of the new 
 birth; in reference to the second, that hereby 
 true election comes to light, in reference to the 
 first, that the antagonism between the children 
 οἵ God and the children of the devil is not meta- 
 physical or ontological, but ethical, and is so 
 defined in the New Testament, especially in John. 
 Ona both sides self-determination is pre-supposed, 
 but a direction and change of life is hereby ex- 
 pressed, which on the one side appears more and 
 inore as freedom and resemblance to God, on the 
 other as demoniacal slavery (See vers. 24, 34). 
 
 Ver. 48. Thou art a Samaritan, and hast 
 a demon.—Malicious refusal of, and reply to, 
 His reproach. A Samaritanis doubless the desig- 
 nation of a heretic; but also with the secondary 
 meaning of a spurious origin (from a mongrel 
 nation), and an adversary of orthodox Judaism, 
 (Paulus).* ‘* Samaritan’ is meant to bea retort to 
 His reproach: **You are no spiritual children of 
 Abraham.” But His reproach: ‘Youare of the 
 devil,” they answer with the insult: “ Zhow hust 
 a demon,” here in the more definite sense of be- 
 ing possessed of a Satanic spirit. To His two 
 ethical reproaches they oppose two insults, by 
 which they expect triumphantly to silence Him. 
 Hence the self-complacent expression: ov καλῶς 
 λέγομεν ἡμεῖς; Are we not right? Did we not 
 hit it? The form of the expression betrays, that 
 they do not utter these words for the first time. 
 Perhaps the reproach: «Thou art a Samaritan,” 
 was hinted at already in ver. 19; at all events 
 the other reproach: ‘Thou hast a demon,’ 
 in a milder form, was made by the people on a 
 previous occasion (chap. vil. 20); but here we 
 must remember the fact, that the Pharisees had 
 already formerly slanderously charged Him with 
 casiing out devils through Beelzebub, the prince 
 of the devils (Matt. ix. 34; comp. x. 25; xii. 24). 
 It is significant that in their view demoniacal pos- 
 session and a voluntary demoniacal working are 
 the same thing, or rather that they consider the 
 former condition the higher degree of devilish life. 
 
 Ver. 49. Ihave not a demon.—Jesus, with 
 sublime self-control and calmness, ignores the 
 first reproach (especially as He cannot recognize 
 the designation of Sumaritan either as a title of 
 abuse or a verdict of rejection, ‘* because He 
 had already believers among the Samaritans, 
 
 * [So also Meyer: etn ketzerischer Widersacher des reinen 
 Gottesvolkes.] 
 
296 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 and He therefore did not hesitate in the parable 
 of the good Samaritan to represent Himself un- 
 der the symbol of a Samaritan.’” Lampe). Yet 
 He answers this reproach, while answering the 
 second. He does this first with a simple refusal 
 or protest, but then by the positive declaration: 
 I honor my Father. This furnishes at the 
 same time the counter-proof that He is no Sa- 
 maritan and has no demon. No Samaritan: He 
 proves it by word and life that God is His Father; 
 not a demon: He proves it, that He is®not pos- 
 sessed of a dark spirit, but full of the Spirit of 
 the Father, and glorifying Him. This explains 
 the character of their reproaches: they insult 
 and blaspheme; they insult in Him the repre- 
 sentative of God’s glory, therefore indirectly the 
 glory of God itself. With this wickedness the 
 matter cannot rest, because God reigns as the 
 God of truth and righteousness. His τιμή ob- 
 secured by their ἀτιμάζειν, must face them in 
 higher brilliancy as δόξα. But it is not His busi- 
 ness to aspire to this δόξα arbitrarily (chap. v. 
 
 41); He leaves this to the Father with the con- 
 fidence: that as surely as He seeks the δόξα of 
 
 His Father, so surely will the Father, by His 
 guidance, seek His. He knows that this is even 
 a constant direction of the divine guidance; God 
 is in this respect ὁ ζητῶν, and brings the case to a 
 decision as ὁ κρίνων, in opposition to those who 
 restrain the truth. 
 
 Ver. 51. If a man keep my saying, he 
 will never see death.—The announcement of 
 God's judgment, includes the announcement of 
 death. This announcement Jesus could not 
 make unconditionally to a Jewish audience, for 
 1) there might be some among them and 
 there were some who really kept His word; and 
 2) He could not yet withdraw from His adver- 
 saries the invitation to salvation; 9) the thought 
 of the terrible judgment always awakened in 
 Him an impulse of pity and mercy (comp. Matt. 
 xxiii. 27). It is therefore incorrect to assume 
 (with Calvin, De Wette) that these words after a 
 
 pause were addressed to believers only, or to | 
 
 connect them (with Liicke) with ver. 31, in- 
 stead of ver.50. Meyer jusily points out tie an- 
 tithesis to the reference to the judgment. His 
 word will carry the believers safely through 
 judgment and death, or rather beyond judgment 
 and death, as the Christians afterwards really 
 experienced at the destruction of Jerusalem. 
 Generally the expression is equal to the similar 
 one: to hear the word, to remain in the word; 
 yet in this keeping the probation in trials and 
 dangers of apostasy is especially emphasized in 
 the κρίσις (Matt. xiii. 21; John xv. 20; xvii. 6). 
 He will never see death (not: he will not 
 die for ever); a promise, that his life shall pass 
 ‘entirely safe through the whole succession of 
 judgments, and will not.see death even in the 
 final judgment. 
 
 Ver. 52. Now we know that thou hasta 
 demon.—The answer of blind enmity to His 
 enticing call of mercy. If they understand the 
 word of Jesus of His natural death, it is probably 
 an intentional misunderstanding in order to es- 
 cape the force of His thoughts. They argue 
 thus: He who promises to others bodily immor- 
 tality, must Himself possess it in a still higher de- 
 gree. But since Abraham and the Prophets died, 
 
 } eall your 
 
 itis a senseless and demoniacal self-exaltation 
 if you claim for yourself freedom from death. It 
 seems to be a characteristic part of their speech 
 when they say: Mow weknow that Thou hast, etc., 
 ἢ. e., Now at last we know positively what we 
 have before accused you of; and when they 
 further change τόν ἐμὸν λόγον (ver. 51) into τὸν 
 λόγον μου (ver. 52), and the expression ov m7 
 ϑεωρήσῃ into: ov μὴ yetonrat, though the latter 
 expression is also used by the Lord in a different 
 connection, Matt. xvi. 28. The γεύεσϑαι is ἃ 
 usual expression among the Rabbins (Schoitgen, 
 Wetstein), probi vbly not merely in general a pie- 
 ture of experience, but a figure of the drinking 
 from the cup of death; in any case it denotes 
 ironically the antithesis to every enjoyment of 
 lite. While the expression: not to see death, dle- 
 notes the objective side of the believer’s experi- 
 cnce, according to which death is changed into a 
 metamorphosis of life, the phrase: not 10 lasie 
 death, means the subjective emancipation from the 
 guilty sinner’s dread and horror of death. 
 
 Ver. 53. Whom dost thou make thyself? 
 —With more than half-feigned shudder before 
 the word of self-exaltation, which He is about to 
 utter, they manifest at the same time a demonia- 
 cal curiosity to know the last word of His self- 
 designation. Thus the form of the excited ques- 
 tions is explained by the mixiure of their fanati- 
 cal and chiliastic emotions. 
 
 Ver. 54. If I glorify myself, my glory is 
 nothing.—At first a protest against the re- 
 proach of self-exaltation. He makes nothing of 
 Himself from His own will, but suffers Himself 
 to become everything through the guidance of 
 God. He does not answer their quest.on directly, 
 because every word referring to the truce great- 
 ness of [lis δόξα would only be to them unintel- 
 ligible and cause error and offence. The full 
 majesty of the divine-human Son of God must as 
 a new fact be accompanied by the new idea, a 
 new name, Phil. 11. 9. The accomplishment of 
 this fact, however, belongs to the government of 
 the Father. Therefore He cannot arbitrarily 
 anticipate His glorification, without contradicting 
 His real δόξα, which is just a fruit of self-huwilia- 
 tion and perfect patience, Phil. ii. 6. But for 
 this very reason the Father is active as the one 
 that glorifieth Him (ὁ δοξάζων pe), of whom they 
 say that Heis their God (ὃτι ϑεὸς ἡμῶν ἐστιν»). To 
 them it is the strongest reproach, that He is the 
 same, whem they wich spiritual pride point out 
 as their God, and which is true in a historical, 
 though not in a spiritual sense, to their own con- 
 demnation. The whole force of the coutrast be- 
 tween their and His knowledge of God les in 
 this, that He can say: it, is My Father, who 
 glorifies Me, the same one whom you unjustly 
 God, as you do not even kuow tim, 
 That they do not know Him, they prove by their 
 not recognizing His revelation in Christ, and 
 their perseeuting and insulting Him unto death. 
 
 Ver. 55. Ye know him not, but I know 
 him.—Commentators are apt to ignore the con- 
 trast between the οὐκ ἐγνώκατε αὐτόν and the 
 threefold oida αὐτόν [see, however, Meyer, foot- 
 note, p. 366]. In any case it means: you have 
 not even indirectly made His acquaintance, but 
 I have made His acquaintance directly; J have 
 looked at Him and know Him by intention. We 
 
 a ala 
 
4 
 7 
 ] 
 
 CHAP. VIII. 31-59. 
 
 ».«------ - 
 
 choose from the different shades of the idea, 
 the expression: Z know Hinm.—I should be a 
 liar like you. ‘The child-like expression of 
 the sublime self-consciousness of Christ. Were 
 He to deny this unique and constant experience 
 of God as His Father (Matt. xi. 27), He would, 
 if this were possible, through mistaken and 
 cowardly modesty become a liar likethem. They 
 are liars and hypocrites while pretending to know 
 God (comp. ver. 44); He would fall into the op- 
 posite kind of hypocrisy, if He were to deny His 
 consziousness.—The addition: But I know 
 him and keep his word, is an ultimatum, a 
 declaration of war against the whole hell: the 
 word of God confided to Him, which is one 
 with His own consciousness, He wilt not permit 
 to be torn out of His heart by the storm of the 
 cross. 
 
 Ver. 56. Abraham your father* rejoiced 
 that He shouldsee .ἠγαλλιάσατο ἵνα ἴδῃ}. The 
 object of His joy is represented as its purpose 
 anlaim. Abraham rejoiced, that he should see, 
 anl that he might see. His belief in the word 
 of promise (Gen. xv. 4; xvii. 17; xviii. 10) was 
 the cause of his Jjoy,—this the reason of the re- 
 juvenating of his life, and this again the con- 
 dition of his patriarchal paternity, Heb. xi. 11, 
 12; somp. Johni. 13. The birth of Isaac was 
 mediated by inspiration of faitn (Rom. iv. 19; 
 Gal. iv. 23), and is therefore a type of that com- 
 plete inspiration of faith, with which the Virgin 
 conceived the promised Saviour by the over- 
 shadowing power of the Holy Ghost. The 
 laughing of Abraham, Gen. xvii. 17, forms only 
 an incident in this cheerful elevation of life, and 
 so far as it is connected with a doubt of Abra- 
 ham, it can be only regarded as a symbol of re- 
 joicing, not, according to Philo, asa pure expres- 
 sion of his hope.+ 
 
 That he should see my day.—The expres- 
 sion of all the immeasurahie hopes of Abraham 
 united in their central point of aim. The hope 
 for the heir—for the heirs—-for the inheritance 
 (tleb. xi.) was a hope whose aim and centre ap- 
 peared on the day of the Divine Heir who em- 
 braces all other heirs and the whole inheritance. 
 Tne day of Christ is therefore also the whole time 
 of the New Testament, as it reaches beyond the 
 last day into the eternal day of His glory. ‘Not 
 the passion-time (Chrysostom),{ not the time of 
 the parusia (Bengel), not the birth-day (Schleus- 
 ner),@ but the time of the appearance of Christ, 
 as in the plural, Luke xvii. 25, in the singular, 
 ver 24.” Tholuck. On the worthlessness of the 
 hypothetical shape of the sentence with the 
 
 * (Dr. Lange reads owr father, and adds the remark: “ Our 
 father is here full of meaning.” But he seems to have had in 
 view ver. 54, where the authorities are divided between θεὸς 
 ἡμῶν (oratio directa) aul 06. ὑμῶν. In ver. 55 the text. 
 rec. ὃ πατὴρ ὑμῶν, is adopted by Lachmann, Tischendorf, 
 Tregelles and Alford, and ἡμῶν is not even mentioned by 
 them in their apparatus of variations (except by Lachmann). 
 As tothe méaning, ‘ your father’ is rather more forcible with 
 reference to ver. 39, and shows the antagonism of their claim 
 with the true spirit of Abraham.—P. 5.) 
 
 + [See the passage in Liicke, p. 363, likewise a similar pas- 
 sage from the Sohar.] 
 
 { [In the offering of Isaac as a type of the vicarious sacrifice 
 on the cross. So also Theophylact and Wordsworth.—P. 3.] 
 
 2 [So also Meyer (p. 865, note), who insists that the singular 
 ἡ ἡμέρα ἡ ἐμή means the specific day of the birth of Christ 
 when ὁ λόγος σὰρξ ἐγένετο. But “the day ” of Christ is no 
 
 | 
 
 Socinians, see Liicke and Tholuck, p. 267. In 
 reference toa similar longing of the theocratic 
 pious kings, see Luke x. 24. The connection 
 with the previous: 1) Chrysostom, Calvin: 
 Lille me absentem desideravit, vos priesentein asperna- 
 mini. 2) De Wette: Now Jesus really places 
 Himself above Abraham, by representing Him- 
 self as the object of Abraham’s highest desire. 
 3) Baumgarten-Crusius: As the Giver of life He 
 could raise Himself above Abralam, for Abra- 
 ham himself had in joyful anticipation expected 
 and received life from Him. ‘Origen also 
 finds in the εἶδεν καὶ éyapy v definite refutation 
 of the ’Afp. ἀπέθανε," maintained by the Jews 
 (Tholuck). Inanswering their question whether 
 He was greater than Abraham who had died, 
 Christ asserts two points: 1) Abraham did not 
 die in their cheerless sease of death; 2) He did 
 not raise Himself above Abraham, but Abraham 
 subordinated himself to Him; comp. the parallel 
 word on David, Matt. xxii. 45. 
 
 And he saw it and rejoiced.—Different 
 explanations: 
 
 1) He foresaw the day of Christ in faith [on 
 the ground of the Messianic promises made to 
 him during his earthly life, Gen. xii.; xv.; xvii.; 
 xviii; xxti.; Rom. iv.; Gal. iii. 6 ff.—P. S.] 
 So Calvin, Melanchthon and older Protestant 
 commentators [also Bengel: Vidit diem Christi, 
 qui in semine, quod stellarum instar futurum erat, 
 sidus maximum est et fulgidissimum.—P. 8.]. 
 
 2) He saw it in types: the three angels [one 
 of them being the Logos, Gen. xviii. ; so Hengsten- 
 berg], especially the sacrifice of Isaac [as fore- 
 shadowing the vicarious death and resurrection 
 of Christ]. So Chrysostom, Theophyl, Roman 
 commentators, Erasmus, Grotius. 
 
 5) In prophetical vision. So Jerome, Olshausen 
 [who refers to Isaiah’s vision of the glory of 
 Christ, xii. 41], ee. 
 
 4) In the celebration of the birth and meaning 
 of [sanec. Hofmann. [Ὁ also Wordsworth, fanci- 
 fully: The name fsaue (laughing), Gen. xvii. 17, 
 had a reference to the ἀγαλλίασις of Abraham; 
 for in Isaac, the promised seed, he had a vision 
 of Christ, in whom all rejoice.—P. S. ] 
 
 5) Visio in limbo patrum. Este, ete.* 
 
 6) As one living in paradise in the other world 
 [comp. Luke xvi. 22, 257, like the angels, 1 Pet. 
 1. 12; Moses and Elijah on the mouut of trans- 
 figuration, Matt, xvil. 4; Lukeix. 31. So Origen 
 [Lampe], Liicke, De Wette [Meyer, Stier, Lu- 
 thardt, Alford, Baumlein, Godet] and different 
 others. Doubtless the proper sense: therefore 
 His living Abraham in opposition to their dead 
 one. [Abraham saw the day of Christ as an actual 
 witness from the higher world, l.ke the angels 
 
 * (The limb patrum, like the limbus infinitum, is one of 
 the border regions of Sheol or Hades in the supernatural 
 geography of Romanism ; it was the abode of the Old ‘Testa- 
 ment saints before Christ, but when He descended into Hades 
 and proclaimed the redemption and deliverance to them, they 
 were transferred to heaven. ‘The limbus patrum, therefore, is 
 empty now, while the /imbus infantum is still the receptacle 
 of all unbaptized children who die in infancy and are ex- 
 claded fron heaven, yet not actually suffering the pain of 
 damnation.—P. 8. 
 
 +[Meyer, p. 368, quotes from the apocryphal fiction of the 
 Testamentum Levi, p. 586 sq., where it is said after the Mes- 
 siah Himself opens the gates of Paradise and feeds the be- 
 lievers from the tree of life: then will Abraham rejoice (τότε 
 
 more to be contracted in this way, than the day of grace, and | ἀγαλλιάσεται ABp.), and Isaac and Jacob, and Σ shall be glad 
 
 the day of judgment.—P. 8.] 
 
 and all the saints shall put on glaudness.—P. 8.] 
 
298 
 
 who sang the anthem over the plains of Bethle- 
 hem.—P. 8.] 
 
 And rejoiced.—Iniication of changes in the 
 realm of death, wrought by the appearance of 
 Cheist.* The calm joy of the blessed, ἐχάρη, 
 in opposition to the excited joy of anxious desire, 
 ἠγαλλιάσατο. According to rabbinical traditions 
 God showed to Abraham in prophetic vision the 
 building, the destruction and re-construction .of 
 the temple, and even the succession of empires 
 (see Liicke, the note on p. 363). These tradi- 
 tions represent the dark shadow of the light 
 which the word of-Christ casts into Hades. 
 
 Ver. 57. Thou art not yet fifty years old. 
 —The sensual, half imbecile and half malicious 
 and intentional misunderstanding grows mcre 
 and more inits folly. ‘* The fiftieth year was the 
 full age of a man, Numb. iy. 8.” Tholuck: From 
 this passage arose the misunderstanding of 
 Treneus that Jesus had gone through all the ages 
 of human life. [Irenzeus inferred from this pas- 
 sage that Jesus was -not quite, but nearly fifty 
 years of age, Adv. her. 11. 22, 36 (ed. Stieren 
 I. p. 360). E. V. Bunsen (a son of the cele- 
 brated statesman and scholar) defends this view, 
 and infers from John ii. 20 f., that Christ was 
 forty-six years of age (The Hidden Wisdom of 
 Christ, Lond. 1865, IL. p. 461 ff.). Keim also is 
 inclined to extend the earthly life of Christ to 
 forty years, but confities His public ministry to 
 one year and a few months, (Geschichtl. Christus, 
 Ῥ. 235, Gesch. Jesu von Nazara, I. 469 f. note). 
 It is obvious that no clear inference as to the age 
 of our Lord can be drawn from this indefinite 
 estimate of the Jews, and Irenzeus was influenced 
 _by a dogmatic consideration, viz., that Christ 
 must have passed through all the stages of hu- 
 man life, including old age (senior in senioribus), 
 in order to redeem them all. But the idea of 
 declining life is incompatible with the true idea 
 of the Saviour. He died and lives for ever in 
 the memory of Eis people in the unbroken vigor 
 of early manlhood.—P. 5.1 
 
 Ver. 58. Werily. verily ... B32fore Abra- 
 ham became Lamy Over again-t the com- 
 pletely hardened stupidity of spiritual death 
 flashes up the perfect mystery of eterial life. 
 Tevéoda: not ‘ was” (Tholuck [De ‘Wette, 
 Ewall.]), or born” (Erasmus), but **became” 
 (Augustine); the antithesis of the created and 
 the eternal, which implies at the same time the 
 antithesis of the temporal and the eternal. Ezui 
 expresses the pre-existence (after the fathers), yet 
 not only as the divine pre-existence, but that 
 which reflects itself in Christ's divine-human 
 cousciousness of eternity and extends to the pres- 
 eut and the future as wellas the past, or that 
 form of existence which makes Him the Alpha 
 
 *(The descent of Christ into the region of the departed 
 spirits changed the gloom of the Old Testament Sheol into the 
 light of the New Lestamenut Paradise; Luke xxiii. 43; IHebr. 
 xi. 39, 40.—P. 8. 
 
 TF, the Εἰς V. (Before Abrahum was, T am) obliterates the 
 important distinction between γενέσθαι, t» become, to begin to 
 be, lo be born, to be made, which can be said of creatures 
 only, and εἶναι, to be, which applies to the uncreated God as 
 well. ‘his distinction clearly appears already in the Pro- 
 logue where the Evangelist predicates the ἐστί and ἣν of the 
 eternal existence of the Logos, ἐγένετο of the man John; 
 comp. ch. i. 1,6 and the notes there. ‘The present “7 am,” 
 for “Twas? should also be noticed It denotes His per- 
 petual divine existence independent of all time. ‘ He iden- 
 tifies Himself with Jehovah.” See Chrysostom.—L. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 and the Omega, the Beginning and the End. He 
 is the propelling principle and centre of the 
 times. We distinguish, therefore, a threefold 
 mode of existence: 1) The divine, timeless or 
 pre-temporal existence of the Logos; 2) the di- 
 vine-human principial existence of the Logos as 
 the foundation of humanity and the world; 3) 
 the divine-human existence of the coming and 
 appearing Christ through the succession of times. 
 This implies at the same time the ethical eleva- 
 tion of the feeling of eternity above the times. 
 The principial and dynamic pre-existence must 
 be understood in a sense analogous to the pre- 
 existence of Christ before Jolin, ch. i. 15, 17. To 
 the Jews this sense was most obvious: Abra- 
 ham’s'existence presupposes Mine, not Mine that 
 of Abraham; he depends for his very existence 
 on Me, not [on him. We have then here again 
 a revelation of [lis essential Messianic conscious- 
 ness, His primitive feeling of eternity over and 
 above all time. Comp. ch. vi. 63; viii. 25, 42; 
 ἘΠ oO; xvi. ΘΟ xvil.o. 
 
 Socinus explains according to his system: 
 Antequam Abraham fiat Abraham, i. e., pater mul- 
 torum gentium, ego swm Messias, lux mundi. The 
 interpretation of Baumgarten-Crusius: “1 was in 
 the predestination of God,” does not suffice, but 
 is not incorrect, as Tholuck thinks; it denotes 
 the principial aspect of pre-existence. In asimi- 
 lar sense the Rabbins boasted that Israel and the 
 laws existed before the world. 
 
 [The passage most clearly teaches the essen- 
 tial and personal pre-existence of Christ before 
 Abraham, in other words, before the world (xvii. 
 5), and before time (i. 1), which was made with 
 the world, and implies His efernity, and conse- 
 quently His deity, for God alone is eternal. ‘This 
 the Jews well understood, and hence they raised 
 stones to punish the suppgsed blasphemer. The 
 same doctrine is taught, ch. ἢ. 1,18; vi. 62; xvii. 
 5; Col. i. 17; Heb. i. 2. Alt attempts of ancient 
 and modern Socinians and Rationalists to explain 
 away the pre-existence, or to turn it into a 
 merely ideal pre-existence in the mind and will 
 of God (which would constitute no difference be- 
 tween Christ and Abraham), are ‘little better 
 than dishonest quibbles” (Alford). Iadd Meyer's 
 explanation which is clearand satisfactory. ‘‘ Be- 
 fore Abraham became (wurd, not war), Lam; older 
 than Abraham’s becoming, is my being. Since 
 Abraham had not pre-existed, but by his birth 
 came into existence, the verb γενέσθαι is used, while 
 εἰμί denotes being as such (das Sein an sich), which 
 in the case of Christ who, according to His divine 
 essence, was before time itself, does not include 
 a previous γενέσϑαι or coming into existence. 
 Comp. i. 1, 6, and Chrysostom. The present 
 tenss denotes that which continues from the past, 
 ἢ. e., here from the pre-temporal existence (i. 1; 
 xvii. 5). Comp. LXX., Ps. xe. 2; Jer. i. 6. But 
 the ἐγώ εἰμε is neither an deal existence (De Wette) 
 nor the Messianic existence (Scholten), and must 
 not be found in the counsel of God (Sam. Crell, 
 Grotius, Paulus, Baumgarten-Crusius), which is 
 made impo-sible by the presen¢ tense; nor is it 
 (with Beyschlag) to be conceived of as the ex- 
 istence of the real image of God, nor is the ex- 
 pression a momentary vision of prophetic eleva. 
 tion (Weizsiicker), but it essentially corresponds 
 with Christ’s permanent consciousness of per- 
 
———— eee 
 
 “sounds to the Jews like blasphemy. 
 
 CHAP. VIII. 31-59. 299 
 
 sonal pre-existence which in John meets us every- 
 where. Comp. ch. xvii. 5; vi. 46, 62. It is 
 not an intuitive retrospective conelusion (Riick- 
 schluss), but a retrospective look (Riickdlick) of 
 the consciousness of Jesus.’’ In other words, 
 Christ did not, ina moment of higher inspiration, 
 infer that He existed before Abraham and the 
 world (Beyschlag), but He edlmly declared His 
 knowledge and conviction, or revealed His per- 
 sonal consciousness concerning His superhuman 
 origin and pre-temporal existence.—P. δ 
 
 Ver. 59. Then took they up ὙΠΟ nn 
 lear sound of the word concerning His eternity 
 They get 
 ready, therefore, to execute theocratic judgment 
 as zealots of the law (comp. x. 31). A summary 
 stoning in the temple is related by Josephus, 
 Antig. xvii. 9, 8. “ΤΠ stones were probably 
 the building-stones in the vestibule, see Light- 
 foot, p. 1048 (Meyer).”” Considering the frequent 
 attempts of the Jews to stone Jesus, it must ap- 
 pear the more providential, that He nevertheless 
 found His death on the cross, and the more di- 
 vine that He foresaw it with certainty. 
 
 But Jesus hid himself (withdrew Himself), 
 ἐκρύβη. A vanishing out of sight (ἄφαντος yi- 
 veodat), as in Luke xxiv. 31 (Augustine, Lu- 
 thardt [Wordsworth] ), is hardly to be thought 
 of: to become invisible is not a withdrawal, a 
 hiding, and Jesus was not yet transfigured. He 
 hid Himself while disappearing among the mul- 
 titude of the people, especially His adherents. 
 Therefore also not quite so ἀνϑρωπίνως, as if He 
 had fled (Chrysost.). The doubtful addition: 
 διελϑών, ete. [see Text. Nores], does not express 
 a miraculous disappearance, but rather that He 
 secured His safety in virtue of His majesty, 
 just by breaking through the midst of the group 
 of His enemies. Meyer, therefore, has no good 
 reason to say that this occurrence is quite differ- 
 ent from the one related, Luke iy. 30. The con- 
 jecture of a docetic view (Hlilgenfeld, Baur) is 
 arbitrarily put in. Also in these details we see 
 how the crisis thickens and the stormis gathering. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The grand decisive turning point in the po- 
 sition of the Jews in Jerusalem towards the Lord, 
 or the falling away from the beginnings of faith, 
 a consequence of His exposition of true disciple- 
 ship (in antithesis to false): (1) Real faith, tru» 
 orthodoxy: continuance in His word, faithful 
 obedience in contrast to arbitrary perversion of 
 His word. (2) The fruit of faith, true philoso- 
 phy: knowledge and recognition of divine truth 
 in antithesis to the delusions of error. (3) The 
 blessing of truth: true freedom, liberation from 
 the service of sin, in antithesis to a spurious 
 freedom or mock freedom, contemning the spi- 
 ritual conditions of external freedom. The truth 
 shall make you free. Afterwards: the Son 
 maketh free. Truth is personal in Christ, Christ 
 is universal in truth. Truth is the light, freedom 
 the might of life. Truth is the enlightenment 
 of the reason, liberty the redemption of the will. 
 Truth is the harmony of the contrasts of life, 
 having its central point inthe life and work of 
 Christ, its source in God, its rays in all fragments 
 of knowledge: liberty the harmony of man in 
 
 his true self-destination in accordance with his 
 abilities and the reality of God. ‘Truth corres- 
 ponds to revelation, liberty to redemption. 
 
 2. Cuuses of the fulling away: (1) Pride (Abra- 
 ham’s seed); (2) self-delusion (*‘not slaves ( - 
 (9) carnal Ae ellen (outward rebellion) ; (4) 
 evil fellowship, or party spirit (‘* we, we, ᾿ ei 
 
 3. Antithesis of true freedom and true servitude. 
 —Servitude: (1) Beginning of servitude (the 
 commission of sin); (2) state of servitude (the 
 slave of sin); (5) result (only an unfree bond 
 servant in the house of God, over whom expul- 
 sion is impending).—The servant (also the servile 
 spirit) abideth not in the house of God (in the 
 communion of the kingdom) forever. This has 
 been first fulfilled in the case of unbelieving Israel. 
 
 4, The Son of the house, as the real Leeman, 
 also the true Liberator. 
 
 5. The contrast between Christ and His adver- 
 saries: (1) Indisposition. 116 estimates them im- 
 partially (Abraham’s seed); He woos them with 
 His word. They, on the other hand, do not suf- 
 fer His word to spring up in them, therefore 
 hatred to Christ buds within them (they change 
 the savor of life unto life into a savor of death 
 unto death). (2) In the impulses of life. The 
 Father of Christ, the father of the Jews; the 
 seeing of Christ, the hearing of the Jews; the 
 witnessing of Christ, the doing of the Jews. (3) 
 In conduct: Israelitish, anti-Israelitish (‘if 
 Abraham were your father’’); prophetic (‘a 
 man that telleth you the truth’’), murderously 
 anti-prophetic (‘‘ye seek to kill Me’’); divine- 
 human, anti-Christian. (4) In origin: Of God, 
 of the devil. 
 
 6. “Iam from above.” This answer to the in- 
 timation: He is about to descend far below as a 
 suicide, contains the idea of His ascent. To the 
 Jews death was in general a going downward. 
 In the Old Testament the germ of the opposite 
 hope was implanted. Gen. v. 24; xxviii. 12, in 
 the holy mountain-ascents of Moses (Ex. xix.; 
 Deut. xxxiv. 4), in Elijah’s ascension to heayen, 
 in expressions such as Proy. xv. 24. Christ 
 here makes the idea of the heavenly abode appear 
 more clearly (comp. chap. vil. 34); at a later 
 period, chap. xiv., Ile reveals it openly to [118 
 ceria in order to confirm it by His ascension. 
 
 . The doctrine of Jesus concerning the devil. 
 See the Exeauotican Novss. Comp. Com. on 
 Matt. iv. 1; xii. 26 [pp. 81, 22: 3, Am. ed.]. Comp. 
 the Dogmatik of the author (Die Lehre vom Teufel). 
 
 S. Characteristics of the devil and his children: 
 (1) Lusts, passions; (2) murder, hate; (5) false- 
 hood; (4) contagion and seduction. Starke: 
 “A seed is figuratively ascribed to the devil, 
 Gen. iii. 15. By this are commonly understood 
 not only the fallen angels but also all m: dees 
 sinners (1 John iii. 10; Matt xiii. 58, 89); parily 
 because the first origin of the evil was ‘the first 
 sin of the devil, p: ΤῊΝ because all wicked people 
 fulfil his will with filial obedience and hence 
 bear his image. Διάβολος means properly a 
 slanderer, calumniator, because Satan is (!) a 
 slanderer who belies (slanders) and defames God 
 to men (Gen. iii. 38, 5), in that he suggests to be- 
 lievers hard thoughts of God, and tells them that 
 He is angry with them, whilst in reality He is 
 reconciled to them through Christ, but persuades 
 the wicked that God is favorable to them and un- 
 
309 
 
 mindful of their iniquities. He also accuses and 
 calumniates men to God, Jobi. 9; Rev. xii. 17, 
 (2) An adversary of Christ and the faithful, Gen. 
 de Los Mech: ii. ds 1 Wet. wa183 Rev, x19. 
 (8) A deceiver and seducer of men, 2 Cor. xi. 3, 
 14, e/e.; he is the chief seducer, and then also 
 all evil spirits who are under him as their bead.” 
 
 9. The Sinlessness of Jesus. Comp. Ullmann, 
 The Sinlessness of Jesus [7th ed., 1863] and Schaff 
 on the Person of Christ—[Germ. ed. Gotha, 1845, 
 revised ed. New York, 1870, Engl. ed. Boston,1865, 
 pp. 00 ff. The sinlessness of Jesus is strongly 
 asserted even by divines who are by no means 
 ortholox, (Schleiermacher, Hase, Keim, Bush- 
 nell) and has been assailed only by a few writers 
 of any note (such as Strauss, Pecaut, Theo. Par- 
 ker, Renan), and even these are forced to admit 
 that He made a nearer approach to moral perfec- 
 tion than any other man. But the only logical 
 alternative is between absolute sinlessness or ab- 
 solute hypocrisy; and to admit the former is 
 virtually to admit the whole Christian system.— 
 Pop. 
 
 10. Unbelief the uniform characteristic of the 
 devilish mind: (1) Unbelief of the trath of 
 Christ because it is truth, (2) because it is the 
 efiluence of His holiness, (3) because it is divine. 
 Or (1) the lack of a sense of truth, proneness to 
 falsehood, (2) the want of appreciation of the 
 purity of life, (5) the lack of atiinity to God, of 
 obedience to the voice of God in the breast. 
 
 11. “A Samaritan.’’—The insulting and abusive 
 retort to the calm sentence of truth contains the 
 life-picture of funuticism, which has first boldly 
 chicaned (ver. 13), then quibbled and sneered 
 (ver. 19), after this uttered taunts (ver. 22); 
 then with eager longing for a chiliastie mystery 
 and mystical proceeding hasdrawn Him out (ver. 
 25), and worshipped Him (ver. 30). Turning 
 round again it grows rancorous (ver. 33), boasts 
 (ver. 5), and arrogantly and abusively contra- 
 dicts (ver. 41). Here it stands in its fullest de- 
 velopment. It slanders while it reviles and re- 
 viles as it slanders. 
 
 12. The wonderful proof of Christ’s se/f-com- 
 mand, patience and freedom of spirit extibited 
 throughout the chapter. His frankness, His 
 prudence, His wisdom, His incorruptibleness 
 (vers. 50, 51), the most diverse virtues of the 
 Lord prove superior to the most difficult situa- 
 tion and the severest temptations. From the 
 midst of thesolemuly moving serenity with which 
 Ile proclaims judgment, His mercy bursts forth 
 again as a flaming beacon of deliverance, ver. 
 51. The declaration in ver. 51 reverts to that 
 contained in ver. 31, 
 
 13. Cirist and Abraham in antithesis to the 
 
 previously depicted relation of the Jews to Abra- | 
 
 ham. On the feeling of life and the feeling of 
 death. Letween the doctrine of the pre-existence 
 of Christ and the doctrine of the anticipatory joy 
 of Abraham in the Messiah and his celebration of 
 the Messianic day in the other world, there exists 
 the closest connection; similarly, the comfortless 
 speech of the Jews with regard to the death of 
 Abraham and the prophets is connected with their 
 witless estimation of the duration of the life of 
 Christ. (And thus the Evangelical Church was re- 
 proached with her three centuriesand the Evange- 
 lical Alliance with its three decennaries under the 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 misapprehension of the eternity of the Evangel 
 and the primitiveness of the fellowship of faith.) 
 
 14. Abraham's exultation in this world, Abra- 
 ham’s joy in the other world, or the excited 
 celebration (of the Messianic day) of the mortal, 
 and the calm, peaceful celebration of the glorified 
 one. The anticipatory joy of the ancients was 
 not without painful longing, their longing not 
 devoid of rapturous glimpses of the future. 
 
 15. Isaae, the son of faith, also in this a type 
 of Christ, who was conceived by the Holy Ghost, 
 born οἵ Mary, the Virgin. 
 
 16. Christ’s proffer of everlasting life answered 
 by the Jews with an attempt to stone and kill 
 Him. 
 
 17. As Christ ever more gloriously escaped 
 from the Jews, thus too shall the Church of 
 Christ in her evangelical confession and spiritual 
 life ever more gloriously escape the persecutions 
 of the legalists. 
 
 HMOMILETICAL AND PRACTICAL. 
 
 The uprightness of Christ.—How the Lord by 
 His heavenly uprightness gradually enchams the 
 irue disciples, gradually alienates the false ones 
 (see Jolun ili. 6; ix. 1).—lew He does not cap- 
 tivate the false disciples: 1. Will not captivate 
 them; 2. cannot captivate them.—The true pro- 
 fitable conduct of disciples towards the word of 
 Jesus: 1. The conduct; (a) to suffer themselves 
 to be kept by the word (to continue in it, the 
 obedience of faith, ver. 381); (2) to keep the word 
 in temptation as a guiding star through the dark- 
 ness of judgments (the loyalty of faith. ver. 51). 
 2. Whereunto this is profitable: knowledge of 
 the truth and freedom from sin (life in bright- 
 ness and freedom from death).—Continuance in 
 the word of Jesus the condition of true spirit- 
 life: 1. Of true knowledge of God, 2. of true 
 moral freedom.—Through truth to treedom.— 
 Through inner freedom to outer freedom.—The 
 false confidence of legal saints in their freedom 
 (religious, ecclesiastical, political freedom): 1. 
 They are enslaved outwardly by the world (the 
 Jews by Rome); 2. enslaved at home by the let- 
 ter of the law; ὃ. enslaved within and without 
 by sin.—Domestic right in the house of God: 1. 
 The Son, 2. the bond-servants, 3. the freedmen. 
 —The true children of Abraham, Rom. iv.— 
 Where the word of Christ can not grow in the 
 heart, enmity against Christ flourishes, ver. 37. 
 —HHow man ean by spiritual pride turn inherited 
 blessings, even ecclesiastical ones, into a curse 
 (as here the boast about being Abraham’s seed), 
 
 | —The prudence of Christ in antithesis to the te- 
 
 merity of sinners, ver. 388: 1. He speaks that 
 which He has seen of God. 2. The evil that 
 they have faintly heard, they do.—The trial of 
 the Jews, instituted by the Lord, as to whether 
 they are genuine heirs of the spirit and faith of 
 Abraham: 1. The trial, (a) after the works of 
 Abraham, (2) after their susceptibility of God’s 
 words. 2. The result, ver. 44. 
 
 Abraham’s seed (consecrated children of God 
 by circumcision; called regenerate), and yet of 
 their father the devil. So, too, one may be 
 called a Christian, an evangelical Christian, etce., 
 and yet be of one’s father, the devil.— 
 
 The devil a person who, by murder and lying 
 
CHAP. VIII. 31-59. 901 
 
 continually, calls in question his personality and 
 all personality.—Christ’s severe words concern- 
 ing the devil (here, Matt. xiii, Matt. iv. and 
 elsewhere).—The fundamental traits of the 
 devilish nature. How they are embraced in the 
 one fundamental trait of unbelief (or of apos- 
 tasy).—Falsehood and hate cognate: 1. False- 
 hood a murder of truth, of ideal reality. 2. 
 Murder falsehood against life (denial of God, of 
 love, suilying of the right).—How all threads of 
 human falsehood and hatred and murder unite 
 in the murder of Christ, the crucifixion'—How 
 love and loyalty to all truth shine inseparable 
 and pristine in the Crucified One.—The majesty 
 of Jesus in His testimony to the devil and his 
 children, ete. 44.—Hatred of truth.—Unbelief 
 as a hatred of truth resting upon the love of sin. 
 
 Tue Gospen ror Juprica [fifth Sunday in 
 Lent], vers. 46-59.—The two-fold judgment in 
 the separation between Christ and His adversa 
 ries: 1. The false judgment of the world, result- 
 ing in the justification of Christ; 2. Christ’s 
 true judgment of the world, that shall lead to 
 the justification of sinners.—Christ, the Prophet 
 of everlasting life, considered in relation to the 
 prophets of death: 1. Wherefore He is the Pro- 
 phet of life, and why they are prophets of death. 
 (a) He is the Holy One, the Sinless One, the 
 publisher of the Word of God, and Himself the 
 Word; existing from eternity, in respect of His 
 essence—as respects His works, the Saviour of 
 life, in time; (>) they are the sinners, enemies 
 of the word, lost in temporalness, killing life 
 with the fatal letter. 2. How He proclaims ever- 
 lasting life, but they can preach of nothing but 
 death. (a) Of His eternal life, of the eternal life 
 of Abraham; (2) they of the death of Abraham 
 and the Prophets. 38. Hew He offers them eternal 
 life (ver. 5), whilst they, in return, wish to kill 
 Him, ver. 5). 4. How He is proved to be the 
 Ever-Living One, while they have gone the way 
 of death, vers. 54, 55.—As error is connected with 
 sin, so is truth with innocence and righteousness. 
 
 The sinlessness of Jesus corroborated by chal- 
 lenging the testimony of His enemies.—The 
 testimony of the world and of Christ’s enemies 
 to the innocence of Jesus (Pilate, Judas, the 
 high-priests and elders themselves, Matt. xxvii. 
 43).—The innocence of Christ if respect of its 
 complete revelation: 1. Founded upon divine 
 impeccability, 2 approved in human sinlessness, 
 —The voice of Jesus, from the mere fact of its 
 being the voice of the Holy Man, should receive 
 the consideration of the whole world. 1. In its 
 uniqueness, 2. in its credibility, 3. in its revela- 
 tions.—He that is of God heareth God’s words. 
 —Ver. 48. Theanswer of the Jews a historically 
 stereotype reply of the spirit of the law to the 
 preaching of the gozsnel —How religious testi- 
 mony is turned into invectives in the mouth of 
 fanaticism, ver. 45.—'ihe calmness of the Lord 
 in contrast to the railing excitement of His ene- 
 inies.—Peter imitates Him in this composure 
 (Acts ii.); so likewise do all faithful witnesses 
 for the truth.—The ery of grief with which the 
 Lord again offers salvation even to self-hardeners 
 and blasphemers.—The New Testament word of 
 everlasting life decried as a word of the devil by 
 the false servants of the Old Testament. 
 
 Ver. 55. And of I should say. The fidelity of 
 
 the Lord to truth in the faithfulness of His self: 
 consciousness and knowledge of God.—Ver. 57, 
 The length of true life, 1. measured by earthly- 
 inindedness, 2. measured by godly-mindedness.— 
 The Jews as accountants and reckoners opposed 
 to the Lord and His numbers.—low the ever- 
 lasting To-pay of the Father (Ps. il.) is re-echoed 
 in the everlasting L am of the Son —Ver. 459. 
 The ever repeated and ever vain attempt of 
 Jarist’s enemies to stone Him.—They were able 
 in the end to crucify Him and they thus contri- 
 buted to His glorification, but to consign Him ta 
 oblivion beneath a heap of stones was beyond 
 their power.—How Christ always passes glori- 
 ously through the midst of His enemies. 
 Srarke: It is not enough to make a good 
 beginning in Christianity if one do not end well 
 (continue and persevere).—Muke free, Kom. vi. 
 18; Gal. v. 1; 1 Pet. ii. 16. From the bondage 
 of sin, ver. 34, and of eternal death, ver. 51; 
 Luke i. 77; by remission of guilt and punish- 
 ment and by communication of the Spirit of 
 adoption and of faith.—That only is real and 
 sound truth which can sanctify and save.— 
 OsrtanperR: Believers are not free from external 
 servitude and civil burdens; their freedom is far 
 more glorious, for they are free fromm sin, death, 
 the devil and hell, and ean bid defiance to all ene- 
 mies, Rom. vi. 22.—Zuisrus: Of whit avail is 
 it to have pious parents and ancestors, and not 
 to be pious ourselves? ΤῸ be of noble blood, but 
 ignoble in soul, &e¢ —ZJbid.: Oh wretched liberty 
 whose companion is thraldom under sin and the 
 devil!—Cansrein: ΕΓ sin but play the master 
 and have dominion over a man, it obtains right 
 and might to plunge him into sundry and greater 
 sins.—He who will be forever with God must not 
 be a slave but a son; and this is the highest 
 good, this is true felicity—to dwell in the house 
 of the Lord forever. Ps. xxili. 6.—Zs5istus: 
 Priceless liberty of the children of God; but be- 
 ware that thou abuse not such liberty by making 
 it an occasion of security!—Ver. 41. The sinner 
 who is forever vindicating himself does but en- 
 tangle himself the more.—It is the way of the 
 flesh to be always inient upon evasions.—Nova 
 Bibl. Tub.: He who loves not Jesus is not born 
 of God but of the devil.—Jesus proceeded from 
 the Father to seek us; should not we then go 
 forth from ourselves and the whole world to meet 
 Him ?—The can nor ver. 43: A wicked, unruly 
 will lay at the bottom of this.—Zetstus: Exe- 
 crable as falsehood is because it is the offspring 
 of the devil, just so base is it. alas!) But O in- 
 solvent nobility of liars!—/did.: Itis the old way 
 of the world to love and to hearken to the devil’s 
 lies, hypocrisy and flattery rather than truth.— 
 As loug as man can not endure truth he is in- 
 capable of faith.—Ver. 46. Against him who 
 can ground his defence upon a good conscience 
 the harshest invectives and abuse of his enemies 
 will accomplish nothing.—A Christian is bound 
 to appeal to his good conscience when his ene- 
 mies revile and slander him without a cause.— 
 Ver. 47. Zristus: Infallible test of those who 
 belong to God: who truly luve God’s word. &e. 
 —When wicked men are convinced of their wick- 
 edness and have nothing to answer, they resort 
 to abuse, invective, and calumny, Acts vi. 10, 11. 
 —Lampe: To call upright witnesses for the truth 
 
803 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 heretics and enthusiasts, moreover to persecute 
 them, and to boast of one’s own orthodoxy onthe 
 other hand—are characteristics of antichristian 
 spirits, 1 Pet. iii. 9.—Ver. 49. The more we 
 honor God, the more the world will dishonor us. 
 But courage! God will honor us in return.—Per- 
 verse world! It honors what is despicable, and 
 despises what is honorable.-—Ver. 50. It is honor 
 enough for believers that they are the children 
 ot God. God, moreover, will defend them.—The 
 godly tind what they do not seek, but the wicked 
 attain not that for which they strive.—Ver. 52. 
 Tie wicked trample the most precious promises 
 under foot and draw only poison from the fairest 
 flowers of the divine word.—Cramer: The devil 
 is a sophist.—Ver. 54. Vanity and folly make a 
 great buast of themselves! Consider the Saviour 
 and tollow His example.—Ver. δύ, The most 
 pious parents often leave descendants who do not 
 possess their faith, piety and virtue.—Believers 
 see what is invisible,and believe that which is in- 
 eredible, and rejoice with all their hearts.— 
 Christians existed before the birth of Christ and 
 were saved through Him, Heb. xiii. 8.—Can- 
 stein: Truth always comes off conqueror. 
 Gerace: The truth, the revelation in Christ, 
 1 John i. G, 8; ii. 21; Heb. x. 26. This truth 
 makes free, for only that being is free that de- 
 velops in accordance with its God-created nature. 
 —lT'he first sinner in God’s creation, the devil. 
 fell from the truth; he fell out of God, as the 
 eternal source and vital element of all created 
 beings. ‘Thus he became a living contradiction 
 in himself, ἃ lie.+Ver. 47: 1 John ν. 20.—Re- 
 cognize Him they would not, refute Him they 
 could not, therefore they reviled Him.—Ver. 52. 
 All the Jews at that time believed that the Mes 
 siah would raise the dead and judge the world, 
 even in the carnal, literal sense; hence the lan- 
 guage of Jesus might well have excited their 
 astonishment if they had not been inclined to re- 
 ceive Himas the Messiah: bitter enmity how- 
 ever prompted their treatment of His words, and 
 the utter contempt which they entertained for 
 Him is visible in their reply. (Be it observed 
 only that they were also offended because He as- 
 serted His possession of this power without 
 publicly presenting Himself as the Messiah. )— 
 He strengthens the impression of mysterious 
 majesty about His person, in that He, by virtue 
 of His glance into the higher spirit-world, affirms 
 that of Abraham which a mere man could not 
 know. - 
 Braune: Continuance, 1 John ii. 28.—Blessed 
 is he that endureth unto the end.—A real deli- 
 rium of liberty had seized the Jews.—Bondage, 
 2 Pet. ii. 19.—Emancipation, Rom. viii. 2.— 
 When a man takes offence at the expression of 
 Jesus, he is not in harmony with the thoughts 
 and mind of Jesus.—The evil will is the tool of 
 Satan, the true devilish momentum.—Thus the 
 devil’s nature is not naturally evil; but wicked- 
 ness made it evil. It is not I that is evil but ego- 
 tism. Without the 7there were no lovein which 
 J learns thou and says we.—‘ To his haughtiness 
 humility is servility, dependence on God slavery ; 
 to his false serpent-wisdom simplicity and honesty 
 seem stupidity, and his egotism holds love to be 
 foolish sensibility; his pride finds contrition, re- 
 pentance and petitions for mercy an insufferable 
 
 ee ΟΝ 
 
 humiliation. The struggle for autocratic like- 
 ness to God delusively causes his aspirations and 
 efforts toseem grand to him, his non-subjection 
 to God sublime” (Sartorius)—There is cause 
 for fear when he deceives and lies rather than 
 when he rages.—Why did they say fifty years 
 old? The fiftieth year is the close of manhood, 
 aud hence formed the period of the Levites’ time 
 of service. Jesus was not as old as this, but 
 they mention this age, as though they magnani- 
 mously granted more than could be demanded, 
 in order to give an appearance of absurdity to 
 His language. 
 
 Heuser: Christ distinguishes between real 
 and false, firm and wavering disciples.—The 
 slave of sin does not so much as know that he 
 lacks freedom. One does not perceive that until 
 one begins to see clearly. That is already the 
 beginning of freedom.—Man is blinded by many 
 things so that he thinks himself perfectly free. 
 Here it is a religious species of pride of ancestry, 
 &c. But besides family pride there are a num- 
 ber of other considerations which exert a delu- 
 sive power: external refinement, rank, authority, 
 proficiency in business, commendation, a varnish 
 
 of morality, art, science.—Why servant? when 
 he says: it is my own will. Answer: Because 
 
 the sinner never can say that his choice is the 
 result of full and sober-minded conviction. He 
 is reproved by conscience.—God will have no 
 slaves, no unwilling servants by compulsion and 
 for hire; He wants children, free, loving chil- 
 dren. Their supreme right is: to abide in the 
 Father’s house —Man’s destiny: either adoption 
 into the paternal house of God or exclusion from 
 it.—The Son has broken the chains forged by 
 Satan. He is the Redeemer of the human race. 
 —Fictitious freedom.—The remembrance of pious 
 ancestors should be a mighty impulse to good.— 
 Christ has a unique speech.—The devil abode 
 not. Hence the earliest fathers of the Church 
 called the devil an apostate (ἀποστάτης) .---Αρο8- 
 tasy from truth leads to the entire loss of truth. 
 Be it observed, moreover, that as early as in the 
 apocryphal Predicatio Pauli the sinlessness of 
 Jesus is denied.—Good men can be understood 
 only by the like-minded. Christ teaches us equa- 
 nimity in reference to worldly honor.—What is 
 true honor ?—The difference between honor with 
 God and honor with the world.—That no slander 
 can strip us of our true honor.—Ver. 52. The 
 words of Christ seem presumptuous because 
 virtue often has the appearance of presumption. 
 He who is morally good really makes the highest 
 claims without immodesty or presumption; on 
 the other hand presumption is to be found in the 
 world.—Living among wicked and perverse 
 people the severest trial of holy men.—What 
 strengthens the pious in this life? 1. The con- 
 sciousness of their lofty and intimate fellowship 
 with the devout of all ages; 2. The prospect of 
 everlasting blessedness, from eternity prepared 
 for believers, through Christ. ; 
 
 Gossner: The world falsely declares itself 
 free when it is over head and ears in slavery.— 
 This is the tyranny of the devil, which he exer- 
 cises over natural men to such an extent, that 
 Paul rightly calls him the god of this world, who 
 hath his work in the children of unbelief, Eph. 
 ii. 2; 2 Cor. iv. 4.—From the Son of God all the 
 
CHAP. 
 
 IX. 1-41. 303 
 
 ehildren of God derive their birth, their life, 
 their freedom, their redemption, their right of 
 sonship and heirship.—Whait He is, that He also 
 communicates to His people and makes them 
 kings, prophets and priests. They have the 
 honor of bearing His unction, seal and name.— 
 infidels believe the devil, while denying his ex- 
 istence.*—A man may try himself whether he 
 be a child of God or of the devil.—Lying is his 
 proper character.—Christ would not die in the 
 temple because He was to be sacrificed not alone 
 for the Jewish nation, but for the whole world; 
 for this another altar was requisite, whereon He 
 might be offered up in the sight of all the world, 
 as upon Golgotha.—What a judgment, to cast out 
 Jesus! What avoid in the heart, the temple 
 of the Church, where Jesus must hide Himself 
 and give way to blind zeal, pride, ambition, false- 
 hood, selfishness—before all which He must flee! 
 
 ScutererMacueR: Their belief (vers. 30 and 
 31) was in itself utterly imperfect, because ex- 
 pectations were mingled with it which did not 
 correspond with the real purpose of God, that 
 He would accomplish in Christ. Nowso long as 
 these expectations exist, it is possible that when 
 a man begins to doubt their truth and yet. still 
 clings to them at heart, he will forsake the faith. 
 But just that clinging of the heart to something 
 incompatible with true and living faith in the 
 Redeemer is at the same time a non-continuance 
 in His word and a cherishing of another word 
 in the heart, 2 Cor. ili. 15.—There is no other 
 
 *[A free rendering of the German: Ste glauben ΤῊ Μ (dem 
 Teufel), ohne ΤῊΝ (den T.) zu glauben.—F. 8.] 
 
 way for us all to be filled and penetrated with 
 the truth than by gazing into His holy image and 
 suffering ourselves to be purified through Him 
 from all falseness. 
 
 Besser: Ver. 32. Something of this was known 
 also to the heathen; Cicero says: The wise man 
 alone is free. But they comprehended ihe nature 
 neither of divine wisdom nor of divine liberty.— 
 No thraldom, says Seneca, is worse than the thral- 
 dom of the passions. Plato calls the infamous 
 lusts the hardest tyrauts. Kpictetus says: Lib- 
 erty is the name of virtue, slavery the name of 
 
 vice. The Brahmin sages call the natural state 
 of man: ‘“ Bondage.’—Scumauz: The rage for 
 heretical accusation: 1. [Ὁ makes invectives take 
 the place of convincing arguments; 2. it craftily 
 distorts the plainest utterances of others; ὃ. it 
 casis suspicion on the heart of others; 4. to com- 
 bat them it grasps at unlawful and violent means, 
 —RamBacu: Jesus tue sublimest pattern of meek- 
 ness.—J. C. E. Scuwanz: Falsehood: 1. in re- 
 spect to its nature (apostasy from God, rebellion 
 against His kingdom, pollution of His image in 
 ourselves and others); 2. in respect to its fruits 
 (self-belying, mischief. impulse to new sin).— 
 J. Murtter: The holiness of Jesus Christ is 
 proof of the truth of His testimony about His 
 divine dignity.—Scunur: Why truth is so hated: 
 1. Because it sees too deeply; 2. because it speaks 
 too openly; 3. because it judges too severely.— 
 Ravtensere: Truth and its lot upon earth: 1. 
 It is rejected but does not keep silence; 2. it is 
 
 | reviled but wearies not; 3. it is persecuted but 
 | does not succumb. 
 
 V. 
 
 CHRIST THE LIGHT OF THE WORLD OVER AGAINST THE BLIND. 
 SYMBOLICAL 
 THE DAY OF CHRIST, AND CHRIST THE LIGHT OF THAT DAY. 
 
 MAN WHO WAS BORN BLIND, WITH THE 
 SILOAM. 
 
 A JUDGMENT OF BLINDNESS ON THOSE WHO IMAGINE 
 (ALL LIGHT OF THE SUN SHOULD BE USED, AFTER THE EXAMPLE AND SPIRIT 
 
 OF DAY’S WORKS. 
 
 THE HEALING ON THE SABBATH OF THE 
 CO-OPERATION OF THE TEMPLE-SPRING OF 
 THE LIGHT OF THE BLIND 
 
 THEY SEE. SYMBOLISM OF LIGHT, OF DAY, 
 
 OF CHRIST, TO PRODUCE LIGHT} HENCE TOO ALL EFFORTS OF CULTURS A SYMBOLICAL CREATION 
 
 OF LIGHT, POINTING TO HIM WHO CREATES LIGHT IN THE REAL SENSE OF THE TERM. ) 
 
 THE EX- 
 
 COMMUNICATION, OR THE GERMINANT SEPARATION. 
 
 Cuap. IX. 
 
 ‘ 
 
 ne 
 
 was] blind from his birth. 
 
 And as Jesus [he] passed [was passing] by, he saw a man which was [omit which 
 And his disciples asked him, saying, Master [Rabbi], 
 
 who did sin [who sinned], this man, or his parents, that he was born [should be 
 
 born] blind? 
 
 “I> O1 Hq OO 
 
 Jesus answered, Neither hath this man sinned [Neither did this man sin] nor his 
 parents: but that the works of God should be made manifest in him. I [We]? 
 must work the works of him that sent me, while it is day: the night cometh, whep 
 no man can work. ΑΒ long as I am in the world, I am the light of the world. 
 
 When he had thus spoken, he spat on the ground, and made clay of the spittle, 
 and anointed the eyes of the blind man with the clay.’ 
 
 And said unto him, Go, 
 
 wash in the pool of Siloam, (which is by interpretation, Sent). He went his way 
 
304 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 8 
 
 [away], therefore, and washed, and came seeing. The neighbours, therefore, and 
 they which before had seen him that he was blind [who had before observed him 
 hecause he was a heggar]’ said, Is not this he that sat and begged [sitteth and beg- 
 geth]? Some said, ‘his is he: others said, [said, Nay, but,]* He is like him: but 
 [omit but] he said, Lam he. ‘Therefore said they unto him, How were thine eyes 
 opened? He answered and said [omit and said], A man that is called Jesus made 
 clay, and anointed mine eyes, and said unto me, Go to the pool of [omit the pool of }§ 
 Siloam, aud wash: and I went and washed, and I received sight [I went therefore 
 (ody) and washed and received sight]. Then said they [They said] unto him, 
 Where is he [that man, ézetvos]? He said [saith, λέγει], I know not. They brought 
 [bring] to the Pharisees him that aforetime [before, once] was blind. And it was the 
 sabbath day Lit was sabbath on the day]’ when Jesus made the clay, and opened 
 his eyes. ‘Lhen again [Again therefore] the Pharisees also asked him how he had 
 received [he received] his sight. He said unto them, He put clay upon mine eyes, 
 and [ washed, and do see. ‘lherefore said some of the Pharisees, This man is not 
 of [from j’ God, because he keepeth not the sabbath day [omit day]. Others said, 
 How can a man that is a sinner do such miracles [signs]? Aud there was a divi- 
 sion among them. They say [therefore ]® unto the blind man again, What sayest 
 thou of him, that [because, or, seeing that, or, for having opened] he hath opened 
 thine eyes? He said, He is a prophet. 
 
 But the Jews (The Jews therefore] did not believe concerning him, that he had 
 been blind and received sight, until they called the parents of him that had re- 
 ceived his sight. Aud they asked them, saying, Is this your son, who ye say was 
 born blind? how then doth he now see? His parents answered® them [omit them] 
 and said, We know that this is our son, and that he was born blind: But by what 
 means he now seeth, we know not; or who hath opened [who opened] his eyes, we 
 know not: he is of age; ask him [ask him: he is of age]: he shall [will] speak 
 for himself. These words spake his parents [These things his parents said] because 
 they feared the Jews: for the Jews had agreed already that if any man did con- 
 fess that he was Christ [should acknowledge him as Christ], he should be put out 
 of the synagogue [excommunicated]. Therefore said his parents [For this reason 
 his parents said], He is of age; ask him. 
 
 Then again called they [So they called the second time] the man that was 
 [had been] bling and said unto him, Give God the praise [Give glory to God]; we 
 know that this manisasinner. He [therefore] answered and said [omit and said ],” 
 Whether he be a sinner or no [whether he is a sinner], I know not: one thing I 
 know, that, whereas I was blind, now I see [that I, a blind man, now see]. Then” 
 said they to him again” [They therefore said to him], What did he do to thee? 
 how opened he thine eyes? He answered them, I have told you already, and ye 
 did not hear: wherefore [why] would ye hear it again? will [would] ye also be 
 [become] his disciples? Then [omit Then] they reviled him and said,’ Thou art 
 his disciple; but we are Moses’ disciples. We know that God spake [hath spoken } 
 unto Moses as for this fellow [but as for this man], we know not trom [omit from ] 
 whence he is. The man answered and said unto them. Why herein is a marvellous 
 thing, that ye know not from [omit from] whence he is, and yet he hath opened [he 
 opened] mine eyes. Now [omit Now] we know that God heareth not sinners; but 
 if any man be a worshipper of God, and doeth [do] his will, him he heareth. 
 Since the world began was it not heard [it was never heard] that any man opened 
 the eyes of one that was born blind. If this man were not of [from] God he could 
 do nothing. They answered and said unto him, Thou wast altogether [wholly, 
 ὅλος] born in sins, and dost thou teach us? And they cast him out [not simply from 
 the place where they were, but from the synagogue—excommunicated him]. 
 
 Jesus heard that they had cast him out; and when he had [omit had] found him 
 he said unto him, Dost thou believe on [in] the Son of God [the Son of Man] ? 
 He answered and said, Who [And who] is he, Lord, that I might [may] believe on 
 [in] him? And [omit And] Jesus said unto him, Thou hast both seen him, and it 
 is he that talketh with thee. And he said, Lord, I believe [I believe, Lord]. And 
 he worshipped him. And Jesus said, For judgment I am come [I came] into this 
 
—— 
 
 CHAP. IX. 
 
 1-41. 808 
 
 world, that they which [who] see not might see; and that they which [who] see 
 
 might be made [might become] blind. 
 
 40 
 
 41 sail unto hin, Are we [also] blind also? 
 
 And some of the Paarisees which [who] were with him heard these words, and 
 
 Jesus said unto them, If ye were blind, 
 
 ye should have no sin [ye should not have sin]; but now ye say, We see; [.] there- 
 fore [omit therefore} your sin remaineth. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver 4.—Instead of the first ἐμέ, B. D. Τὰς the Coptic and other translations read: 
 passage furnishes us with the motive for the dissimilarity between ἡμᾶς δέ and πέμψαντός με; 
 
 The idea presented by the 
 this dissimilarity, however, 
 
 ἡμᾶς. 
 
 was doubtless the cause of the two words’ being made the same—-everal Codd. wrote ἐμέ at the beginning also, whilst Cod. 
 
 L., the Coptic and other translations placed ἡμᾶς in the second place likewise. 
 Cod. Sin.* sustains ἡμᾶς in both clauses. 
 
 second a correction occasioned by it. 
 ἡμᾶς twice —P.S | 
 
 2 Ver. 6.—According to Codd. [Sin.] A. B. C.,? 
 Him. 
 
 ἐπέχρισεν αὐτοῦ Tov πηλὸν ἐπὶ τοὺς ὀφθαλμούς. 
 
 * etc.: 
 
 with B. C1 adopt ἐπέθηκεν (put, spread), instead of ἐπέχρισεν. ἶ 
 He anonted his ¢ yes with the clay ; Alford in his N. Ty: 
 
 clay upon the eyes (of the blind man) Noyes translates 
 
 (but in the text of his Com. he reads ἐπέχρισεν, an01) ite L) the clay upon his eyes; Lange: 
 Er strich diesen Bret auf die Aujen des Blinden.—P.8.] 
 
 8.—(Lhe true reading is προσκαίτης, beggur, instead of the τυφλός, blind, of the text. rec., and is sustained by δὲ, 
 
 gemac: er Leig auf die Augen des Blinden ; Ewald: 
 3 Ver 
 A. B.C D.. 
 
 etc.—P. ἃ. 
 
 Tische ndorf omits τοῦ τυφλοῦ. ἴῃ ac ¢ cae with the not decisive testimony of [Sin] B. L. 
 So also Alford (ed. vi.), and Westcott and Hort, exce pt that the latter, 
 
 [Lhe first ἡμᾶς is probably genuine, the 
 Alford reads ἐμέ and μέ, Vischend. (ed. viii.) 
 
 αὐτοῦ τὸν πηλόν. His clay (paste), the earth-ointment prepared by 
 
 ['Lischend. reads in ed. viii. 
 
 Fe spre 2a Mis 
 ὦ spread 
 Er scimierte seinen (den von thm 
 
 Lange, Meyer and Ewald retain τοῦ τυφλοῦ. 
 
 4 Ver. 9.—[EAcyor, οὐχί, ἀλλ᾽ (δ, Β. C., ete.), for the.text. rec. which omits these words.—P. 5. 
 
 5 Ver. 11.—Eis τὸν Σιλωάμ B.D. L. xe 
 Vulgate is explanatory.—P. 3. | 
 
 6 Vor. 14.—Instead of Ore we should read, according to B.L X. [Sin.] and several translations : 
 οὐκ ἔστιν οὗτος Tapa θεοῦ ὁ ἄνθρωπος. 
 
 7 Ver. 17.—B 9. e/e., Lachmann, 1 ἸΒΟ πο ον: ) 
 8 Ver. 16.—Lachmann supplies οὖν, in accordance with A. B. Ὁ. |Cod. Sin., 
 ® Ver. 
 
 matter, and is supported by B. only. 
 are B. L. X., efc. 
 10 Ver. 2 
 il Ver, 26. 
 12 Ver, 
 
 -According to Codd. B. Ὁ. K., elc., οὗν. 
 
 reference to the preceding questton of the people. 
 13 Ver. 
 the substance of their revilings. 
 
 14 Ver. 39.—Codd. B. D. and the Ethiopian translation reail: ) 
 Himself. [This reading is sustained by Cod. Sin. and adopted by Tischend., 
 
 Also Tren. and Cod. Sin. 
 
 The text. rec. τὴν κολυμβήθραν τοῦ, after Cod. A. and 
 ἐν ἡ ἡμέρᾳ. 
 
 Tischend., Alf.—P. 5.] 
 
 20.—According to Lachmann, the οὖν atter amexp. is nut to be expected here, upon consideration of the subject- 
 Similarly the δέ in Cod. A., e¢e., and the αὐτοῖς seem to be adilitions, against which 
 
 5.—The καὶ εἶπεν [text. rec.] is omitted according to Sth raw and Tischendorf by reason of [Sin.] A. B. D., etc. 
 (Text rec. δέ —P. 
 
 Ὡ0.---πΠάλιν [text. rec.] omitted by many Codd. [Sin B. Ὁ. lin ia opposition to Cod. A. 
 left out on account of a misapprehensive assumption of a collision with the πάλιν of ver. 15. 
 
 Sin.34], efc., was perhaps 
 That πάλιν, however, has 
 
 28.—The construction has the power of making the following words which they uttered, to be looked upon as 
 This ssemed inadequate and probably occasioned the reading: 
 
 οἱ δὲ ἔλεγον in Ὁ. L., e’e. 
 Tov ἀνθρώπου, because Jesus was wont thus to designate 
 ed, viii., and Westcott and Hort.—P. §.] 
 
 15. Ver. 41.—The οὖν before ἁμαρτία is wanting in [Sin,] B. D. Καὶ. L., ete. 
 
 EXEGETICAL AND CRITICAL. 
 
 {The account of the blind man and the miracle 
 wrought on him, with its conseqnences, is un- 
 commonly life-like, full of circamstantiality and 
 characteristic details which could not have been 
 
 invented, and clearly show that the writer was. 
 
 an eye-witness of the scene. All attempts of mo- 
 dern skeptics to turn the miracle into a medical 
 
 cure of inflammation of the eyes (Ammon), or to! 
 explain it from a misunderstanding of ver. 39 | 
 
 (Weisse), or from a mythical imitation of the 
 healiug of Naaman, 2 Ki. y. 10 (Strauss), or from 
 dogmatic design (Baur), are baseless and ex- 
 ploded conjectures. Comp. Meyer, p. 391, Sth 
 ed.—P. 5.7 
 
 Ver. 1. And in passing by (καὶ παρά- 
 yor). This history is evidently connected [by | 
 καί] in respect to time and place with the pre- 
 ceding chapter [with ἐξῆλϑεν ἐκ τοῦ ἱεροῦ, viii. 
 59]. 
 close of the Feast of Tabernacles, and that a Sab- 
 bath, ver. 14. See Lev. xxiii. 89. As for the 
 place, Jesus had just quitted the temple, and we 
 are most probably to imagine the blind beggar 
 as seated at the entrance to the temple (comp, 
 Acts ui. 2). De Wette cannot reconcile this 
 peaceful occurrence with the scene of violence, 
 chap. viii. 59;* but it is precisely in this secure 
 deportment of Jesus, and in His halt after the 
 
 * [So also Liicke and Alford ; while Olshausen, Meyer, Stier 
 and Trench (ons the Miracles, p. 233) side with Lange’ as to 
 the date.—P. 8.) 
 
 20 
 
 As regards time, it was the day after the 
 
 moment of the most imminent peril of death, and 
 while He was still in the vicinity of danger, that 
 we should recognize the Lord and Master. Hence 
 we refer the παράγων (comp. Mark ii. 14), not to 
 the beggar, but to Jesus Himself. It is obviously 
 the participle of the preceding, even though 
 doubtful παρῆγεν οὕτως. While Heis in the act 
 of passing by the last frequenters of the temple, 
 the blind beggar meets His eye at the door, and 
 the fact of His pausing to look at Him is revealed 
 by the question οἵ His disciples. 
 
 [A man blind from his birth, ἐκ γεν ε- 
 Τ 8 λί Acts ili. 2, Possibly 
 the bentiat himself proclaimed the fact of his na- 
 live blindness as giving additional force to his ap- 
 peal for alms. It m ‘ukes the miracle all the 
 greater, and places it beyond the reach of an ex- 
 traordinary medical cure (Ammon and other ra- 
 tionalists), but does not warrant the extravagant 
 notion of some fathers (Ireneeus, Theodorus 
 Mopsu., Nonnus) that Jesus created the eyes out 
 of the πηλός, as God made the first man out of 
 clay. According to Luthardt, the blind man re- 
 presents the ‘* world,” to which Christ turned af- 
 ter being es by the Jews; but this does not 
 follow from ver. 5, «Lam the Light of the world,” 
 for the bigihiisié lies on light, and the world em- 
 
 braces the whole of humanity, Jews and Gen- 
 tiles.—P. S.] 
 Ver. 2. Rabbi, who sinned? The motive 
 
 for this question on the part of the disgiples 
 could, in their present situation, scarcely be dog- 
 matical interest, being, as they were, just re- 
 united to the Master after His escape from sto- 
 
806 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ning. We suppose that they wish to induce the 
 Lord to pass by the man as unworthy of His self- 
 sacrificing interest, in order that He may hasten 
 on; and that hence their question, uttered on 
 the spur of the moment, derives a decided Pha- 
 risaical coloring from the popular notion. Ac- 
 cording to Euth. Zigabenus they suppose neither 
 to be the case. Admitting this, the question it- 
 self would fall to the ground, The disciples take 
 for granted that this blindness was caused only 
 by sin;* the question is merely as to the di- 
 lemma: thisman or his parents?+ The latter 
 supposition was the proximate one, in accordance 
 with the Pharisaical explication of Ex. xx. 5 
 (Lightfoot, p. 1048). Nevertheless, the disciples 
 give the first place to the more remote question: 
 whether this man himself sinned. Beza, Gro- 
 tius and others have accounted for the expres 
 sion by the belief in the transmigration of souls. 
 Tbis belief, however, could not have been enter- 
 tained by orthodox Jews, even though it may 
 subsequently appear among the Cabalists (see 
 Comm. on Matth., chap. xiv. 2, p. 272, Am. ed.). 
 Cyril, De Wette and others mention, in expla- 
 nai.on of the question, the belief in the pre-exis- 
 tence of souls (in accordance with Wisdom of So- 
 lomon, vili. 20); but neither was this a national 
 tenet of orthodox Jews, although it had forceil 
 an entrance from Platonism into Alexandrian 
 Jewish theology.t The view that most naturally 
 suggests itself is, that the man may already have 
 ‘sinned in the womb, as an embryo, by evil affec- 
 tions. The distinction between nobler and baser 
 vital motions in the embryonic state is also inti- 
 mated by Scripture, Lukei. 41, 44. Rabbinism 
 has with reference to Gen. xxv. 22 [the struggle 
 between Jacob and Esau in the mother’s womb ] 
 further matured this idea (Lightfoot, Sunhedrin, 
 fol. 91, 2, etc.). An obscure idea of pre-exis- 
 tence may have occurred to the disciples, who 
 were here fashioning a question from reminis- 
 cences, together with this notion of embryonic 
 guilt. The conception of Lampe, Luthardt, etc. : 
 has he sinned, or, as this is inconceivable, οἷς, 
 is not in accordance with the text. ‘Tholuck’s 
 supposition after Camero: they thought that he 
 might in anticipation have been branded as a 
 sinner [for predestinated sin to be committed here- 
 
 * (This is the meaning of ἵνα, which is τελικῶς (not merely 
 ἐκβατικῶς) and expresses the merited consequence accord- 
 ing to the divine tintention.—P. 8.] 
 
 { [So also Meyer, while Euthymius Zig., Ebrard and Heng- 
 stenberg put into the question the meaning: iVerlher one nor 
 the other can.be possible in this case; Stier: this man, or— 
 this being out of the qnestion—his parents; Alford and 
 others: the question was vaguely asked without any strict 
 application to the case in hand. merely taking it for granted 
 that some sin must have led to the blindness. ‘Lhe discipies 
 held the popular Jewish opinion that every evil must be the 
 punishment for a particular sin. .'This is decidedly denied by 
 Christ here, and Luke xiii. 9f The general connection of 
 sin as the cause, and.evil as the result, is undoubtedly taught 
 in the bible from the first introduction of sin, Gen. iii, But 
 since sin is in the world, evil in particnlar cases may be a 
 school of discipline of God’s love, as the misfortunes of Job, 
 the blindness of Tobit, Paul’s thorn in the flesh, and the 
 many trials and troubles to which the children of od are 
 often more subject in this life than the ungodly ; for “ whom 
 the Lord loveth, He chastiseth” (Hebr. xii. 6; Prov. iii. 12; 
 Rey. iii. 1).—P. 8.) 
 
 Τ [Pre existence was taught by Philo, the Essenes and Ca- 
 halists. See Grimm, Comm. on Sap., p.177f., and Bruch, 
 Doctrine of the Pre-existenge of the Soul (Strassburg, 1859), p. 
 22, (truiiated in Bibliotheca Sacra for 1863, pp. 681 ff). See 
 Meyer im/oc. Stier, however, doubts the applicability of the 
 Passage, Wisdom viii. 19, 20.—P. §8.] 
 
 after], is certainly not altogether clear (Meyer), 
 [and without analogy in the Scriptures]. Von 
 Gerlach speaks doubtfully in this connection of 
 a punishment that precedes sin; and just as one- 
 sidedly of how the work of divine grace has swal- 
 lowed up avenging justice; while according to 
 Hleubner it is simply a question of the recogni- 
 tion of the fact that there are also unmerited suf- 
 ferings (ἡ. e., of sinful men, who yet have not di- 
 rectly brought the suffering upon themselves). 
 
 Ver. ὃ. Neither did this man sin nor his 
 parents. There is uo question of their sinful- 
 
 ness in other respects, but Christ knows that no 
 sin, either of this blind man or of his parents, 
 was the cause of his being born blind.—But that 
 (ἀλλ: iva); namely, to this end was he born 
 blind [τυφλὸς ἐγεννή dy]. The ultimate ob- 
 ject of evil. as of things im general, is the glori- 
 fication of God in the salvation of men; the glo- 
 rification of God is however more definitely a 
 glorification through the works of Christ, which 
 are God’s own works. Here, too, God should be 
 glorified in the salvation of the man who was 
 born blind. It is incorrect to suppose that the 
 question of the disciples first directed the atten- 
 tion of Jesus to the unfortunateman. This view 
 is contradicted by the preceding eidev. 
 
 [Trench’s remarks on this verse (Miracles, p. 
 255 f.) are appropriate: ‘*The Lord neither de- 
 nies their [the parents’]sin, nor his: all that He 
 does is to turn away His disciples from that most 
 harmful practice of diving down with cruel sur- 
 mises into the secrets of other men’s lives, and, 
 like the friends of Job, guessing for them hidden 
 sins in explanation of their unusual sufferings. 
 This blindness, He would say, is the chastening 
 of no particular sin on his own part, or on his pa- 
 rents. Seek, therefore, neither here nor there 
 the cause of his calamity; but see what nobler 
 explanation the evil in the world, and this evil 
 iu particular, is capable of receiving. The pur- 
 pose of the life-long blindness of this man is that 
 the works of God should be made manifest in him, 
 and that througn it and its removal the grace and 
 glory of God might be magnified. We must not, 
 indeed, understand our Lord’s declaration as 
 though this man was used merely as a means, vi- 
 sired with this blindness to the end that the power 
 of God might be manifested to others in its re- 
 moval. The manifestation of the works of God 
 has here a wider reach, and embraces the last- 
 ing weal of the man himself... it includes their 
 manifestation ¢o him and imhim” [as well as on 
 him]. Comp. John xi. 4; Rom. y. 20; ix. 17; 
 xi. 25, 82, 33.—P. 5.1 
 
 Ver. 4. We [not I] must work. See the 
 TextuaL Nores. According to Kuinoel, Jesus 
 designed to meet the scruples entertained by the 
 disciples as to the propriety of the healing on 
 the Sabbath, which He was about to undertake. 
 It is more probable that with this saying He en- 
 counters their urgent entreaties to hasten away 
 from the dangerous position. Hence, with the 
 “‘we,” He holds them fast also to the place where 
 it is their duty to remain, and reveals to them 
 that in the future they, as the prosecutors of His 
 work, must stand firm in similar situations: -with 
 a view to which destiny they are now being 
 exercised.—Who sent me. Not: Who sent 
 us. ‘Tbe works of God are comprehended in His 
 
CHAP. IX. 1-41. 
 
 60) 
 
 work, for which He alone is sent; in the carry- 
 ing out of His work in individual works His dis- 
 ciples are to be participators with Him. 
 
 As long as itis day; the night iscoming. 
 The antithesis of day and night is the antithesis 
 of the time of His lite and activity in opposition 
 to the period of His passion and death; uttered | 
 in anticipation of His approaching death, yet in 
 the assurance that at present no mortal peril 
 threatens Him. Similarly the contrast of day 
 and wight is significant of the contrast of d7fe and 
 death in the classics, especially in Homer (see 
 Meyer). Inthe Rabbins: ‘* Pirke Aboth, 11. 19; 
 ‘R. Tarpkon spake: The day is short; the work 
 is great; the Master presseth.’”’ Tholuck. Hence 
 the interpretation of Chrysostom and others with 
 reference to the αἰὼν οὗτος and μέλλων is incor- 
 rect. Paulus quite tritely explains: Broad-day- 
 light was requisite for cures effected upon the 
 eyes! The day-time of the day’s work of Christ 
 was at the same time a day-time of redemption, of 
 visitation for Israel, which terminated with His 
 night, υἱῷ : His death (see ver. 5). Only we must 
 not convert this relative antithesis intoan absolute 
 one by the declaration: now is the time of grace, 
 afterwards the time of darknexs; thus Olsuausen, 
 after earlier exegetes (Grotius and others), too 
 strongly defined the contrast. Luthardt: The 
 presence of Christ in the world is the time of 
 the event of redemption; His subsequent sepa- 
 ration from the world the time solely of the ap- 
 propriation of redemption:}+ this interpretation 
 comes nearer the mark, and yet Meyer, not with- 
 out foundation, quotes against it John xvi. 7, 15, 
 26; xiv. 26 and other passages, according to 
 which the death of Jesus was the condition of 
 greater enlightenment. The figure of the day’s 
 work is here the decisive one. Every man has 
 for his day’s work his one day by which he must 
 profit; when his night comes he can work no 
 more. So too must Christ perform His great, 
 single, and yet universal, official historical day’s 
 work, conditional upon His earthly pilgrimage. 
 
 Ver. 5. While I am in the world.—We 
 suppose that Christ here compares Himself to 
 the sun, the light of day, as chap. viii. to the pil- 
 lar of fire, the light of the night. This assump- 
 tion is founded on the preceding antithesis; duy, 
 niyht. Accordingly the ὅταν will mean guamdu 
 (Vulgate and many others), but not guandoguidem 
 (Zwingle, Lampe, Liicke), or: [quando] at the 
 time when (Meyer). The sun, throughout the day, 
 as long as it 15 in the world, is the light of the 
 world. The sun, however, opens and enlightens 
 only the eyes of the seeing; Christ, as the real 
 Sun, opens and enlightens the eyes of the blind 
 likewise. And along with this is expressed the 
 fact that He is the Sun of the world in a spiri- 
 tual sense. The ὅταν, however, in its figura- 
 tive sense, denotes the antithesis between the 
 perséial presence of Christ in the world and His 
 departure from the world, after which He does 
 not indeed cease to be the light of the world (for 
 the operations of the Paraclete are His), but 
 He no longer works corpureo-spiritually as light, 
 but spiritually, until at the last day the great 
 
 * (Or, as Luthardt also expresses the antithesis, Hvilsge- 
 schichte and Heilsaneignung, οὐ the day is the time of Christ's 
 Weltgegenwart (presence in the world), the night the time 
 of His Weltgeschiedcnheit (absence from the world).—P. 8.] 
 
 solstice returns with the day, of resurrection. 
 The figure of the sun, which in its day illumi- 
 nates everything, is the strong expression of 
 His assurauce that He will enlighten the eyes 
 of the blind man. 
 
 Ver. 6. He spat.—The whole conduct of Je- 
 sus is manifestly expressive of strong intention- 
 ality, and this must first receive our considera- 
 tion. As the pursuers are close behind Him, and 
 the disciples in a state of anxious tension, it 
 seems to Him that His primary concern must be to 
 give proof of His tranquillity by calmly remain- 
 ing on the ground. Moreover, as His adversa- 
 ries accounted Him guilty of antagonism to the 
 law of Jehovah in His previous healing on the 
 Sabbath, chap. v., they should now see that the 
 God of their temple is-His co-agent on the Sab- 
 bath, since the temple-waters of Siloam are 
 brought into co-operation: a fundamental mo- 
 tive, this, which exegesis has omitted to notice 
 (see Leben Jesu, 111., p. 635). Furthermore, as 
 the blind man does not yet know Him, and at 
 first is en rapport with Him only through the tone 
 of His voice, the life of faith must of course be 
 developed within him by a gradual process, as in 
 the case of the blind man at Bethsaida (Mark 
 vill. 23; comp. Mark vii. 33). 
 
 With reference to the use of external means, 
 the three factors: the saliva, the clay, the spring 
 of Siloam, and also the unity of the entire act 
 must be distinguished. Respecting the employ- 
 ment of saliva comp. the analogous cases Mark 
 vii. and chap. viii. (See Com. in loc.).* On the 
 sanativeness of clay in diseases of the eyes sea 
 Tholuck’s quotation from Serenus Samonicus:+ 
 “ δὲ tumor insolitus typho se tollat nani, Turgenies 
 oculos vili circumline ceeno ;” and Lightfoot. Ou 
 the virtue of the waters of Siloam see above the 
 Kxegetical Notes on the pool of Bethesda (chap. 
 y.) and Robinson II., p. 155. 
 
 In discussing the destination of the elements 
 here employed in Christ’s one act of healing, we 
 have to distinguish the idea of their material or 
 medicinal, their organic or instrumental, their ethi- 
 eal and their allegorical destination. That the 
 external elements in their combination had, as 
 ancient remedies, no medicinal power to give sight 
 to the man who was born blind, is evident. Lut 
 that they were the better fitted to be organical 
 bearers of the miraculous power of Christ, i. e¢., 
 conductors of it (Nonnus: πηλὸς φαεσφόρος ; Ols- 
 hausen and others), because they were moreover 
 accounted medicinal, is all the more obvious since 
 the question is here of the saliva of Christ and 
 of a salve that He made with His own hani. 
 But since the receptive faith in the miracle must 
 correspond with the positive miraculous power, 
 the alternative is misapprehended when Tholuck 
 and Meyer will set aside the psychologico-ethicul 
 consideration (Chrysostom, Calvin and others) 
 of the awakening of faith by the use of these 
 in the case of the man who was born blind. In 
 the instances given in the Old Testament also 
 
 * (In the two accounts of Tacitus (Hist. ἵν. 8) and Sueton. 
 (Vesp. ch. vii.) of the restoring of a blind man to sight by the 
 emperor Vespasian, the use of saliva jejuna is recorded. 
 Pliny (Hist. Nat., xxviii. 7) Henge it as a usual remedy in 
 cases of disorders of the eyes. See Wetstein’s note, p. 902.— 
 P. 8.) 
 
 } [A physician in the time of Caracalla who wrote a poeu} 
 on medicine in hexameter.—P. §8.] 
 
508 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 (2 Kings iv. 41; chap. v. 12; Isa. xxxvili. 21) 
 the organic operation of the miracle-worker is 
 to be grasped conjunctively with the awakening 
 of the psychologico-ethical receptivity. The al- 
 legorical interpretation (Luthardt on the anoint- 
 ing with clay: he who will see must become 
 blind; after some Church fathers) is the most re- 
 mote; on the mythical interpretation of Strauss, 
 Baur, etc., see Meyer [p. 378. | 
 Ver. 7. Go, wash.—lIt is a question here 
 whether the asyndeton would not be better com- 
 posed of three members than of two. The lat- 
 ter (go, wash thyself nto the pool) is of course 
 explained by the custom of the language. Tho- 
 luck: vithae εἰς pregnant, either including the 
 entering into the water or expressive only of the 
 dipping into it. Winer, p. 369 [587].—In the 
 pool of Siloam.—tThe spring, Isa. viii. 6; the 
 pool, Neh. iii. 15. Its situation see above, - 
 chap. v. Meyer: ‘‘Re-discovered by Robinson 
 (ii pela it em. Ἐσὲ 850. Vola, pp: 
 338 ff.]), after Josephus, at the mouth of the 
 Valley of Tyropceum on the south-east side of 
 Zion. See Tobler, The Fountain of Siloam and 
 the Mount of Olives, 1852, p. 1 ff.; Roédiger in 
 Gesen. Zhes. III. p. 1416; Ritter, Lrdkunde, 
 XVI. p. 446 ff [Comp. my annotations with 
 regard to the latest researches, on pp. 181 ff. 
 Alford, at the close of his vol. on the Gospels, p. 
 23 f., gives a communication of a correspondent 
 on the supposed identity of Siloam with the pool 
 of Bethesda. Robinson has discovered, and 
 Tobler and Warren have confirmed the connec- 
 tion of the intermittent Fountain of the Virgin 
 (probably the poolof Bethesda) with the Fountain 
 of Siloam, and both were probably connected with 
 a fountain beneath the temple, which remains 
 to be proven by further exploration.—P. 8S. ]— 
 The pool of Siloam.—The chiet reference of 
 this is not to the district of Siloam (as Tholuck 
 has it, referring to Luke xiii. 4; Joseph. De bello 
 Jud. ii. 16, 2; vi. 7, 2); but it is especially the 
 Siloah-pool of Siloah-spring which is again men- 
 tioned in the following. Tholuck’s explanation 
 of the sending to this pool—for the purpose of 
 purification—is too bald, as is also the design 
 ascribed by Meyer: in order that the healing 
 power of the clay ointment might have the ne- 
 cessary time for operation. Concerning the more 
 direct purpose see the note to the preceding verse. 
 As regards the sanative element of the water we 
 can as little reject it (Meyer: the rabbinical 
 traces of a healing power resident in the water 
 point to the organs of digestion, see Schdttgen) 
 as attach any particular credit to it; at all events 
 it assisted in forming a foothold for the faith of 
 the blind man.* 
 Which is, when translated, One Sent.— 
 
 The designation mow (Greek in the Sept. and 
 in Josephus Σιλωάμ) signifies: the sending 
 [missio sc. aquarum], probably with reference to 
 the fact that the temple-mount sends forth its 
 spring-water. The question is, how far this 
 word may become synonymous with mow sent, 
 [missus], or the sent. According to Hitzig the 
 
 *[The typical reference of the waters of Siloam to the 
 tleansing and healing water of baptism (Ambrose, Jerome, 
 Lalovius, and even Trench), is unsuitable.—P. 8.] 
 
 form is derived from mow as TH” from W, 
 and Jolin has correctly translated : ἀπεσταλμένος 
 (Com. on Isa, viii. 6, p. 91. For particulars see 
 Tholuck, p. 827). According to Bengel, Meyer 
 and others the evangelist referred the name to 
 the blind man who was sent tothe spring. An, 
 unfounded typology, unsupported by the context. 
 This fountain, in that it is called the Sent, is the 
 type of Him who in John continually designates 
 Himself as the real Sent One, the type of Christ 
 (Theophylact, Erasmus, Calvin [Ebrard, Lu- 
 thardt, {lengstenb., Briickner, Godet, Trench, 
 Alford, Wordsworth] and others). Itis remark- 
 able how this pregnant symbolism has perplexed 
 the commentators. Wasseubergh and others ure 
 inclined to consider the parenthesis (after the 
 Syrian and the Persian translation) a gloss; 
 Liicke also (p. 881) will not be ** persuaded” that 
 the parenthesis is Johannean; Meyer pleads in 
 extenuation the ‘far more striking example” 
 of a ‘typical etymologizing,” Gal. iv. 25. 
 
 He went away therefore.—<As there is no 
 mention of any leader it seems certainly to be 
 indicated that a faint dawning of sight had al- 
 ready begun.* Of course we are not to imagine 
 that the anointing of the eyes glued them to- 
 gether; the release of the visive faculty may 
 also have been preceded by a clairvoyant dispo- 
 sition. Compare the fine description of the re- 
 storation to sight of blind Gidipus in Sophocles. 
 But as this trait is at all events not brought for- 
 ward,-it cannot be insisted upon as a certainty 
 (comp. Tholuck with reference to Neander: 
 ‘‘although we may also think that there was a 
 guide ’).—And returned.—Not in particular 
 to Jesus, but from the spring and to his family 
 (ver. 8). : 
 
 Ver. 8. The neighbors therefore.—Now 
 followsan account of what further befell the blind 
 man; so minute, distinct and true to life is this 
 narration that we are at liberty to suppose the 
 Evangelist had it from the very lips of him who 
 was blind and healed (see Tholuck, Meyer). 
 
 Ver. 11. A man that is called Jesus.—He 
 is therefore not acquainted with the Messianic 
 character of Jesus; he, however, emphasizes the 
 name of Jesus. He has immediately noticed the 
 significant name, which was not the case with 
 the impotent man of Bethesda (chap. v.). 
 The form of his already budding faith in the 
 prophetic dignity and divine mission of Jesus 
 declares itself in vers. 17 and 83; he as yet does 
 not know Him as the Messiah, ver. 35. 
 
 I received sight.—’ArafAérew means to 
 look up, to see again. Meyer maintajns against 
 Liicke’s explanation: J looked up (Mark xvi. 4, 
 e'c.), the: L received sight again; for this there is 
 no ground in vers. 15 and 18, although the ex- 
 planation of Grotius: nec male recipere quis dicitur, 
 quod communiier tributum humane nature ipsi ab. 
 Suit, is ingenious. 
 
 Ver. 13. They bring to the Pharisees the 
 whilom blind man.—Doubtless the Pharisees 
 in a peculiar sense are meant; hence in their 
 magisterial capacity and as enemies of Jesus; 
 
 * [This conjecture is unnecessary ; blind beggars generally 
 have a guide, and I have known three blind men (one « 
 music teacher, another a preacher), who without aid could 
 find any familiar locality within a considerable distance.— 
 P.3.] 
 
CHAP. IX. 1-41. 503 
 
 —_—— 
 
 this is proved also by what follows. For to r2- 
 gard it as signifying the Pharisees in general 
 ‘*as a corporation ”’ (Meyer) is historically inac- 
 curate. Neither is there any ground for the as- 
 sumption that they had led him before the Pha- 
 risees on account of the healing ou the Sabbath, 
 because they believed the trausgression of the 
 law should be reported. On the contrary, the 
 clause: him that once was blind, indicates 
 that they considered it their duty to bring the 
 miracle to the cognizance of the theocratic court 
 (see Tholuck), It is only after the introduc- 
 tory clause: 1t was the Sabbath, that the stum- 
 bling-block appears among the Pharisees. If 
 these Pharisees did at all events form a judicial 
 court (comp the Pharisees chap. vii. 47; xi. 40). 
 since, as subsequently appears, they call a judi- 
 cial inquiry and execute an act of exeoimmuunica- 
 tion, the question arises, whether it was the great 
 Sanhedrin itself (Tholuck), ora minor Sanhedrin 
 (Liicke); of the latter there were two in Jeru- 
 silem; these.small Sanhedrins, as synagogue- 
 courts consisting of 23 assessors, settled minor 
 lawsuits in the Jewish cities. The latter suppo- 
 sition is the more probable, in accordance with 
 hierarchical discipline; yet doubtless the small 
 S.nhedrins in Jerusulem were closely connected 
 with the great Sanhedrin, especially in matters 
 that concerned the Person of Jesus. Tholuck 
 alleges insupport of his position,that the great 
 Sanhedrin alone wielded the power of excommu- 
 nication from the cougregation of Israel. But 
 the grade of the ban incurred by the healed blind 
 man is not mentioned, and in minor degrees the 
 right of excommunicating was possessed by the 
 small Sanhedrins as well. Liicke assumes that 
 the leading before the Pharisees took place after 
 the Sabbath, as, according to the Talmud, on the 
 Sabbath and on feast-days no causes were tried; 
 Tholuck thinks it probable that sessions were 
 held on the Sabbath also; he supposes only 
 “that no writing wasdone.” At allevents, such 
 Sabbith sessions were extraordinary, and mein- 
 bers of the Sanhedrin themselves took the initi- 
 ative in them; therefore in this case we are safe 
 in supposing that the presentation occurred after 
 the Sabbath. 
 
 Ver. 14. And it was Sabbath on the 
 day when Jesus.—‘A rabbinical statute spe- 
 cially prolibits the spreading of saliva on the 
 eyes on the Sabbath. Maimonides, Schabd. 21. 
 If this ordinance was not yet extant or sanctioned, 
 still the general law was in force which forbade 
 all healing on the Sabbath except in cases where 
 life was imperiled (Schéttgen and Wetstein ad 
 Mutt. xii. 9).” Meyer. Hence stress is laid upon 
 the fact that Jesus made clay on that day. 
 
 Ver. 15. Again therefore the Pharisees 
 also asked him how he received his sight. 
 —1lt is cbaracteristice of them that they pass over 
 the miracle itself, ‘hat he has received sight, and 
 inquire at once as to the manner how, because the 
 latter is the point to which the accusation of 
 heresy against Jesus must attach itself. 
 
 He put clay (a paste), etc.—Meyer justly 
 draws attention to the circumstance that the man 
 relates only what he has himself felt, and hence 
 loes not mention the saliva: so before ver. 11. 
 
 Ver. 16. Tais man is not from God be- 
 cause he keepeth not the Sabbath.— 
 
 Characteristic hyperbaton, by which the name of 
 God is brought forward first with hypocritical 
 reverence, and then a contemptuous emphasis is 
 laid upon: this man. Because he keepeth not the 
 Sabbath, see note on ver. 14. Others said, 
 How can aman thatisa sinner do such 
 signs? ‘The disparaging inference was drawn 
 only by a portion of the tribunal; by the majority, 
 itis true. From the mention of a greater divi- 
 sioa in this forum it seems to result that it was 
 an association other than the great Sanhedrin.* 
 Be it observed, that these. more conscientious 
 judges express themselves timidly through fear 
 of the others, but yet go so far as to declare that 
 the miracle performed by Jesus proves that He 
 is not a sinner. 
 
 Ver. 17. What sayest thou [σύ is emphatic] 
 of him, because, etc.—Joln introduces this 
 statement with the characteristic οὖν again. It 
 was to be expected that they would resort to 
 aviifices. For the evangelist is again speaking 
 of the dominant party in this court. So explain 
 Apollinaris and others: it is the hostile party 
 which is here spoken of; Chrysostom on the con- 
 trary, erroneously: it is the friendly party; 
 Meyer and others: al/ are included. It is pa- 
 tent, however, that the conduct of the snit is in 
 the hands of the predominant hostile party. But 
 of course the examination takes place in the name 
 ofthe whole body. As regarded the fact itself, 
 they had no further hold on the clear-headed 
 and firm man. Hence they inquire what conclu- 
 sion he has reached with respect to the miracle- 
 worker,—what opinion he has formed of Him— 
 in order from this dogmatical point to unsettle 
 him and betray him into some other statement. 
 From the question of faith they design to un- 
 settle him in the question of fact, as the hierar- 
 chy once did with the Jansenists in France. 
 
 Ei2 is a prophet.—The straight-forward, 
 decided and intelligent character of the man ap- 
 pears still more distinctly here. May we call 
 him ‘ uncouth” also (Tholuck)? Instead of 
 that he manifests good humor, acuteness and 
 ready wit. [These attributes, especially ἃ cheer- 
 ful temper, I have frequently found in blind 
 persons. Kindly nature often compensates for 
 so great a calamity as the loss of an organ.—P.S. 
 
 Ver. 18. The Jews therefore did not be- 
 lieve.—That the hostile party is here designa- 
 ted by the name of Jews, by no means proves 
 that in this place it first re-appears in active 
 operation (Meyer). It characterizes them, how- 
 ever, as Jews, or unbelievers, that they now, 
 having heard the confession of the man, issuing 
 from the fact, do not believe, 7. 6. will not be- ° 
 lieve the fact itself. This does not mean that 
 they consider the whole account, for example, of 
 the making of clay by the Lord, a lie; but they 
 pretend that some fraud may exist. John again 
 intimates by theexpressive οὖν that their unbelief 
 and mistrust originate in their fanaticism. In 
 the first place, they evidently desired to re- 
 proach Jesus witha violation of the Sabbath. 
 But in this they were thwarted by the great 
 miracle which weighed heavily in the balance. 
 
 * [Yet even in the great Sanhedrin there were mon lika 
 Nicodemus (viii. 50) Joseph of Arimathea (Luke xxiii. 50), 
 and possibly Gamaliel (Acts v. 34ff.), who might have asked 
 this question concerning Jesus.—P. §.] 
 
810 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Therefore they now hope to accuse Him of a 
 spiritual deception and, at the same time, of vio- 
 lating the Sibbath.—Until they called the 
 parents. Meyer explains; Then they believed. 
 Tholuck on the contrary: This does not result 
 from the ἕως ὅτου. Of course it follows only, that 
 they must now let pass the judicially protested 
 statement of the maa, whether they believed it 
 or not. 
 
 Ver. 19. Is this your son ?—The one ques- 
 tion progessively subdivides itself into three 
 questions [put in strict legal formality: 1. Is 
 this your son? 2. Was he born blind? ὃ. How 
 did he recover his sight?—P.8.]. They, how- 
 ever, hasten on to the third query, because in it 
 is concentrated the weight of their fanatical pas- 
 sion, or because by intimidating the parents, 
 they hope to be able to weaken the testimony of 
 the son. 
 
 Ver. 21. But by what means he now 
 
 seth, we know not.—The first and second 
 questions are successively answered by the pa- 
 rents simply in the affirmative. The third ques- 
 tion they evade. Yet they hint that they have 
 heard of One who has opened his eyes. On 
 this point the son must speak for himself. The 
 whole reply is characteristic of parents who are 
 honest and sensible, but at the same time timidly 
 aul selfishly cautious. Something of their son’s 
 intellectual humor is perceptible in their answer, 
 which however especially testifies to their pride 
 thit their son has wit enough to give them cor- 
 rect information with regard to the last question. 
 The thrice repeated αὐτός [αὐτοῦ ἡμεῖς---αὐτόν--- 
 αὐτό;] is in the highest degree significant. On 
 the one hand, it tells of their confidence in their 
 son, but on the other hand also of their fear. 
 That they thereby jeopardize him,or leave him 
 in the lurch,is truly a selfish trait. They lack 
 strength to prove their gratitude for the healing 
 of their son by uniting their testimony to his, 
 although they clearly indicate by the tartness 
 and touchiness of their reply that they are tho- 
 roughly observant of the bud intentions of the 
 inquisitors, 
 
 Ver. 22. For the Jews had already 
 agreed, e’c.—.\ public and formal decree or act 
 (Lholuck) can not as yet be intended, else they 
 must now have brought the cause of Jesus to an 
 immediate termination; a mere agreement of pri- 
 vate individuals (Meyer) would, however, be 
 siying too little. Doubtless the subject in ques- 
 tion is a regulation, made by the Jews in Jeru- 
 salem, concerning excommunication from the 
 synagogue. Such a regulation directly became 
 knowa to the people and served to intimidate the 
 spirits of the undecided. The iva gives the in- 
 terest of excommunication asa motive.for the 
 regulation. This determination probably coin- 
 cided with the resolution to have the Lord taken, 
 chap. vil. 
 
 iz should be put out of the synagogue 
 [3 cxcommunicated. ]—Tholuck: ‘Ihe word 
 ἀποσυνάγωγος has led to researches into the nature 
 of the Jewish law; of these the latest (for ex- 
 ample, Riietschi in Herzog’s Encykl.) still refer 
 to the old authorities, to Drusius, Lightfoot; the 
 subject has been more thoroughly investigated in 
 Gildemeister’s Blendwerk des Rationalismus, 18 41.* 
 
 * [The last work was occasioned by a controversy between 
 
 According to this the Mischna does not recog- 
 nize several grades of excommunication; * it 
 knows of but one, the "12, in pursuance of 
 
 which the excommunicated person was not per- 
 mitted to shave or wash or to enter other than an 
 outer hall of the temple. The duration of this 
 was dependent upon the contrition of the person. 
 Excommunication was inflicted by the President 
 of the great Sanhedrin. Opinions differ with 
 regard to the biblical expression ἀποσυνάγωγος 
 γίνεσϑαι, as to whether it means simply exclu- 
 sion from divine worship in the synagogue of a 
 single congregation (Vitringa, De Synayog. vet , 
 p. 741; Witsius, JMiscellanea, ii. p. 49), or exclu- 
 sion from the ΠΡ, the united congregation 
 
 (Selden, De Synedr.i. 7). But the former ap- 
 peared merely as a substitute, when the temple 
 was no longer in existence. Moreover the 1ecog- 
 nition of Jesus as the Messiah was such an 
 offence that nothing can be intended save exclu- 
 sion from the great congregation.” 
 
 The matter, however, is scarcely decided so 
 simply. Evangelical history demonstrates that 
 this man suffered a species of excommunication 
 which did not prevent him from going about with 
 impunity, while Jesus came undera ban with 
 which a trial resulting in death was connected. 
 The idea of the ἀνάϑεμα (Rom. ix. 9) or ἀνάϑεμα, 
 μαρὰν ada (1 Cor. xvi. 22) is manifestly derived 
 from circumstances connected with the syna- 
 gogue and denotes an excommunication symboli- 
 cally expressive of reprobation, the Cherem of 
 the Old Testament. On the other hand, we know 
 that unclean persons and lepers (these from levi- 
 tical reasons, as also from ethical reasons 
 ‘‘publicans and sinners’’) were excluded from 
 the full right of communion in a way which 
 could scarcely have amouzted to Cherem. Thus 
 from twoto three degrees of excommunic¢ .tion are 
 faintly traced in the Holy Scriptures themselves, 
 and three grales of excommunication are 
 certainly intimated by the words of Christ also: 
 in danger of (the synagogue’s) judgment, in 
 danger of the council (Sanhedrin), in danger of 
 hell fire (Matt. v. 22). The first degree, as it 
 appears in rabbinical tradition (Widdw), may be 
 designated a congregational course of uiscipline. 
 The second degree is ecclesiastical or rather 
 theocratico-political (Cherem) ; the third hierar- 
 chico-criminal (Schamatha). The fact that the 
 Mischna treats of excommunication in its more 
 limited sense only, might be thus explained: the 
 Jews had in its time lost all right of conducting 
 religious criminal proceedings or executing the 
 Cherem, whilst on the other hand, in the absence 
 of a religious centre, the disciplinary congrega- 
 tional proceeding might coincide with the ecclesi- 
 astical in the limited sense of the latter term. 
 The subsequent distinct, rabbinical development 
 of several grades of excommunication (see Winer, 
 s.v. Bann) must at all events be grounded on 
 ancient tradition. In this connection be it ob- 
 served that a purely disciplinary course of pro- 
 
 the celebrated Dr. Εἰς W. Krummacher and the rationalistic 
 preacher Paniel,in consequence of a sermon of the former 
 preached in Bremen, on the Anathema of Paul, Gal. i. 8.— 
 Piss 
 
 * |Three according to the older view; 1. to be shut out 
 from the synagogue for thirty days; 2, the repetition of this 
 exclusion accompanied by an anathema or curse; ὃ, final 
 
 2 
 
 exclusion.—P. 8.| 
 
ᾧ 
 ’ 
 
 CHAP. IX. 1-41. 811 
 
 eceding is no longer spoken of, while the Cherem 
 in Elias Levita is in its turn intensified by the 
 idea of Schamatha. Analogous to the latter is 
 the solemn form of the great excommunication 
 accompanied by curses in the Church of the 
 pe ages.* 
 
 Ver ot Then they called the second 
 pine ‘the man, elc.—fue rigor of the judicial 
 procedure appears from the fact that they caused 
 the man who had been healed to go away or step 
 out during the examination of his parents. As 
 they do not attain their purpose with them, they 
 summon him again.—Give glory to God. As 
 regards the expression, this is a solemn cuarge to 
 tell the truth. which he might possibly have con- 
 cealel hitherto (Jos. vii. 19); as regards the 
 intention, it is an insinuation that he should make 
 a statement such as they desired; hence in re- 
 ality it is blasphemous hypocrisy, meaning as 
 much as this: give the hierarchy the glory, and 
 lie or play the hypocrite. So they seek to in- 
 tluence his evidence by the previous statement of 
 their opinion. 
 
 Ver. 95. Whether he is a sinner I know 
 not. One thing I know.—The dogma of the 
 hierarchical dignitavies he is content respect- 
 fully to leave undecided. But he will not be dis- 
 suaded from his actual experience. He knows 
 full weil too, what light his experience throws 
 upon the dogma whereby they support their 
 accusation of heresy. 
 
 Ver. 26. To him again: What did he to 
 thee ?—They at first endeavored to make the 
 healed maa the accuser of Jesus on the score of 
 a violation of the Sabbath, then on the ground 
 of spiritual deception. They now despair, in 
 view of the firmness of the man, of making away 
 with the miracle itself, that Jesus had wrought. 
 They return therefore to the how, to the accusa- 
 tion of breaking the Sabbath, in order to inake 
 that a meaus of working upon the man. Their 
 evidently malicious examination, however, fills 
 the man with scorn, and he mingles irony with 
 the expression of his displeasure. 
 
 Ver. 27. Are ye also desirous to become 
 his disciples ?—Chrysostom: He thus pre- 
 sents himself (with the καί) as the disciple of Je- 
 sus. But he utters the words principally with 
 reference to all the disciples of Jesus, of whom 
 he has heard. ee perceiving their intention 
 to stamp him also as the disciple. of Jesus if his 
 testimouy does not accord with their wishes, he 
 makes use of the ironical and withal defensive 
 expression not without ἃ presentiment of his own 
 
 destiny. 
 Ver. 28. They reviled him. —At first 
 gravely, craftily, calmly, now passionately, 
 
 meanly they press upon him. To call him the 
 disciple of Jesus delights them as if it were some 
 vile aspersion; and the accusation seems to them 
 true, because he has allowed himself to be healed 
 by Him on the Sabbath, bears witness to this fact 
 and believes Him to be a prophet,—or, because 
 he will not turn liar to please them. The anti- 
 thesis : Jesus’ disciple, Moses’ disciples, relates here 
 to the pretended violation of the Sabbath, in the 
 guilt of which he seems to have participated, and 
 to their zeal for the sanetity of the Sabbath. 
 
 * (Comp. the Exeursus on Anathema in my ed. of Romans 
 pp. #02i7—P. 8 
 
 Qualification of the antithesis by the antithesis: 
 Moses, Jesus. Moses characterized as a pro- 
 phet, Jesus as an antithesis to Moses, asuspected 
 person, concerning whom they reserve their final 
 opinion. Yet a sting lies in the expression: we 
 know not whence. From some quarter He had 
 extraordinary power; this his dealings with the 
 blind man demonstrated; now if this power was 
 not from above, the man on whom the cure had 
 been performed would be distressed by the 
 thought that he had been healed by demoniacal 
 agency. 
 
 Vers. 30, 31. With respect to him, this is 
 marvellous, to wit, eic.—We do not translate 
 ἐν τούτῳ: in this matter, herein, but: im respect 
 to this one, namely Jesus, previously the sub- 
 ject; and werender the γάρ not by: truly, but 
 by: namely. They have ambiguously declared: 
 we know not how it is with that fellow; he is a 
 mystery to us. He rejoins ironically: certainly 
 that is wonderful as fur as He is concerned. And 
 now comes the strange thing: they, fathers in 
 Israel, know not whence He is, and yet He is a 
 man of God and a prophet, who has opened his 
 eyes. ‘The expression doubtless bears the two- 
 fuld signification that now his spiritual eyes are 
 beginning to be opened. And he then appeals 
 to their common creed: Now we know that 
 God heareth not sinners, (ver. 31). Job 
 SVs Oe) σαν, loc) PsreClx, (es συ savage 
 But a miracle is a hearing of prayer (ch. x1. 
 41; Mark vii. 34), consequently Jesus must be 
 free from their reproach; He is of necessity no 
 sinner, but in favor with God.—But if any be 
 a God-fearing man, efc.—First, therefore, 
 comes the testimony to the innocence and piety 
 of Jesus, and then the enthusiastic testimony to 
 His unique prophetic glory bursts forth. 
 
 Vers. 32, 33. Since the world began it 
 was never heard, etc.—Hereby, in accordance 
 with his subjective sense of the greatness of the 
 miracle experienced’ by himself, he not indis- 
 tiuctly elevates Jesus above all the prophets, and 
 even above Abraham and Moses, whom they had 
 exalted as judges over Him. Finaily, reverting 
 to what had gone before, he says appeasingly: 
 If this man were not from God (as a pro- 
 phet), he could do nothing.—He would like- 
 wise b2 unable to disquiet you. 
 
 Ver. 34. Thou wast born wholly in sins.— 
 These Pharisees assume from the beginning that 
 his being born blind is a punishment for sin; 
 now however they cast upon him the additional 
 reproach of being ὅλος (not simply ὅλως) born in 
 sins,—intimating, namely, that as a heretic he 
 was not ouly physically blind and maimed, but 
 that his soul shared the defects of his body. 
 With haughty emphasis: thou, born thus, thou 
 wilt teach us? 
 
 Cast him out.—The external turning of the 
 man out (of the hall of judgment) was doubtless 
 here symbolical, a corroboration of the excom- 
 munication, the casting out VI, TV) — ἐκβάλ- 
 
 Aew &€o, ch. vi. 37; xii. 31, which preceded. 
 The excommunication is indeed with malicious 
 wit prefaced by the words: thou wast on every 
 side born in sins (comp. also ver. 35), and is de- 
 nied by Meyer without valid reason. 
 
 Ver. 35. Dost thou believe on the Son 
 of God [Son of Man?—See Text. Norss.— 
 
812 
 
 THE GOSPEL ACCORDING TO JONN. 
 
 P.S.] After Jesus has heard that by his stead- 
 fast testimony he has earned the disgrace of ex- 
 communication, He can reveal to him by His 
 question the faith that he ignorantly possesses. 
 According to Meyer, Jesus makes the assumption 
 that he has confessed the Messiah before the tri- 
 bunal; and Meyer also states that this conclu- 
 sion is ‘* virtually’ correct. Jesus only assumes 
 that the man has believingly recognized the living 
 ᾿ God in His miraculous deed, and has maintained 
 this belief in temptation without being aware of 
 what faith nominally comprehends. It is pre- 
 cisely the question of Jesus that gives him this 
 fulfilment and sealing. Meyer asserts that not 
 the metaphysical but solely the theocratical sig- 
 nification of the Son of God is to be understood in 
 this place. The theocratical signification was, 
 however, not exclusive; its background was 
 formed by the ‘‘metaphysical” acceptation of 
 the title. 
 
 Ver. 36. And who is it, Lord, that I may 
 believe in him ? eic., ((tva).—He is ready to 
 take Jesus’ word for it. That is: he credits Je- 
 sus in an unlimited sense, and in this trust of his 
 lies the presentiment that Jesus Himself is the 
 Son of God ;—the germ of his faith in Him. 
 
 Ver. 37. Thou hast both scen him, etc.— 
 The animated question is followed by an ani- 
 mated answer from Jesus, hence beginning with 
 καί (see ch. xiv. 22; Mark x. 26). Thou hast 
 seen Ilim. Tholuck construes the word ὁρᾷν in 
 a general sense, with reference to experience, 
 namely, even to their first meeting; Meyer as 
 having reference to the present seeing: thou hast 
 a view of Him. But with this the rendering of 
 
 “4 
 
 the καί---καί, as well—as also—does not corres-: 
 
 pond. The seeing really seems to contain also 
 an allusion to his spiritual receiwing of sight, 
 (Liicke). Indeed thou hast already seen Him, 
 and—He it is that speaketh with thee. Mani- 
 festly, a turn is given to the expression. The 
 true antithesis would be: thou hast perceived 
 Him, and He hath given thee sight, or: thou hast 
 seen Him and dost see Him now. 
 
 Ver. 38. I believe, Lord.—Jord in a loftier 
 sense here than in ver. 386 (Bengel). The zpoo- 
 κυνεῖν denotes adoring worship. 
 
 Ver. 39. For judgment I came, ete.—The 
 kneeling man has sealed his excon)munication by 
 his act of adoring homage and, knowing as yet 
 little of fellow-disciples, finds himself in a 
 unique and isolated position, confronting, with 
 Jesus only, the mighty hierarchy. Jesus appre- 
 ciates the state of the case. He reveals to him 
 that he is entering into a congregation of the see- 
 ing, that the hierarchs who condemn him stand 
 over against him as blind men, and that //e Him- 
 self, Jesus, is the destined cause of this separa- 
 tion. The oxymoron at the same time utters the 
 decree that he has become possessed of spiritual 
 sight, that he is illuminated inwardly as well as 
 physically. The motive is the contrast between 
 cne Pharisees, learned in the Scriptures, harden- 
 ing themselves in spiritual blindness in presence 
 of His light, and the ignorant blind beggar who 
 receives sight through His light; this contrast is 
 presented in the light of divine appointment (see 
 Matt. xi. 25). The judgment is not a judgment 
 of damnation (Euthym., Olshausen), for it re- 
 fers also to the blind who obtain sight. Itis the 
 
 judgment of active sentencing and retributive se- 
 paration between those who are in need ef light 
 and those who shun it; of course for the latter 
 this severance is the beginning of the judgment 
 of damnation, while to the former it is the com- 
 mencement of bliss. ‘The contrast between those 
 that see not, who receive sight, and the converse, 
 is ingeniously apprehended by Bucer and Nean- 
 der in an intellectual and a physical sense, 7. 6.» 
 typically, not simply allegorically. The spiritu- 
 ally blind do not see weli physically until with 
 spiritual sight they receive also true bodily sight. 
 Those possessed of spiritual sight, being prima- 
 rily discerners of Old Testament truth, but who 
 subsequently delude themselves in their self-con- 
 ceit, become through their obduracy intellectu- 
 al y and physically blind in presence of the Mes- 
 siah. Christ particularly addresses this saying 
 to the blind man; but it is also loudly and so- 
 lemnly uttered for the disciples and all that are 
 about. Him. 
 
 Ver. 40. Some of the Pharisees who were 
 with him.—faithless former disciples (Chry- 
 sustom), mure favorably disposed ones (Calvin), 
 spies from Jerusalem (Tholuck, Meyer). Ac- 
 cording to Matt. xii 380 and other passages, the 
 εἶναι μετ᾽ αὑτοῦ seems to denote a relation of dis- 
 cipleship. Probably aremnant of pharisaically- 
 minded followers is meant, who stand to Him in 
 such wise as the people, Luke xviii. 9; comp. 
 John x. 19, 206. Judas, as the last Pharisee, did 
 not desert Him until after this, 
 
 Are we also blind ?—They cannot mean 
 this in the physical sense (as Chrysostom and 
 others explain); neither can they understand it 
 with reference to those who have become blind 
 (Hunnius, Stier), but with reference to the intel- 
 lectually blind who must receive sight. They 
 deny, therefore, that they, as blind men, have 
 received sight, or are yet to receive it, 7. ¢., they 
 assail the principle laid down by the Lord, and 
 establish a third class consisting of men origi- 
 nally possessing sight and ever becoming more 
 clear-sighted. This attack upon His antithesis 
 calls forth the piercing words of Jesus. 
 
 Ver. 41. If ye were blind ye would not 
 have sin.—lt is questionable whether blind- 
 ness is to be taken in the same sense here as ver. 
 38, οἱ μὴ βλέποντες, % 6... Wheiher it denotes those 
 who need light. Or: 7¢f ye considered yourselves 
 blind. Thus interpret with reference tothe: ye 
 say: we see. Augustine, Calvin, Meyer, Stier. 
 Tholuck is undecided. Augustine: ‘+ Quia di- 
 cendo: ‘videmus,’? medicum non queeritis, in cecilute 
 vesira remanetis.” On the other hand Chrysos- 
 com, Zwingli, eée., Liicke, Neander [Alford] 
 discover in the expression the recognition of a 
 certain superiority. noluck: It cannot be de- 
 nied that the position of the scribes towards the 
 fountain of the saving knowledge of the Re- 
 deemer is regarded as an advantage (Luke xi. 
 52; John iti. 10); and thus Matt. xi. 25 they 
 are called συνετοί not merely inasmuch as they 
 thus look upon themselves, but as men who really 
 were so in Comparison with the ὄχλος ἀγράμματος. 
 So too in the practical field, where the δίκαιοι are 
 confronted with the ἁμαρτωλοί, the δίκαιοι are in 
 very truth relatively righteous and the ἁμαρτωλοΐ 
 gross sinners, publicans, Matt. ix., comp. the 
 elder brother, Luke xv.; certainly, however, the 
 
—- - 
 
 CHAP. IX. 1-41. 
 
 former are also such as think themselves endowed with 
 a sujicivney in possessing this δικαιοσύνη and σύνεσις. 
 The recollection of this parallel has induced 
 many commentators to see in the words εἰ τυφλοὶ 
 ἦτε the recognition of a certain pre-eminence. 
 “Tf ye were indeed utterly incapable of perceiv- 
 ing what is divine,” or better: ‘+ if ὦ certain in- 
 sight into the truth of salvation were not granted 
 you;” De Wette: ‘if ye were ignorant, erring, 
 —with the accessory idea of susceptibility,—the 
 imputation of sin would be on a smaller scale.” 
 —We also assume that Christ here attributes to 
 them a certain degree of sight. It is the gleam 
 of a better, objective, Old I'estament knowledge 
 which they are consciously converting into a 
 false, unbelieving knowledge, 7. e. into the blind- 
 ness of self-infatuation. Hence the advantage 
 of Old Testament knowledge itself (as of legal 
 righteousness itself) can not be meant. Cer- 
 tainly, however, self-conceit in the possession of 
 this knowledge is meant; the yain-gloriousness 
 that turns the Old Testament dawn intoa dazzling 
 brightness, legal righteousness into self-right- 
 eousness (—impenitence), and represses the con- 
 sciousness within them that in the presence of 
 the broad day they are still blind, 1. 6. in need 
 of New Testament illumination. 
 
 Between Chrysostom and Augustine there is 
 theu no real antithesis. If aman is to ackuow- 
 ledge himself to be blind (Augustine), there must 
 needs be a relative gleam of light (Chrysostom) : 
 if he prematurely deem that he possesses sight, 
 he abuses this very glimmering of light with evil 
 consciousness, making himself then totally blind. 
 But forasmuch as the emphasis lies upon this 
 evil consciousness, both interpretations are one- 
 sided. If ye knew-not that ye falsify yourselves, 
 ye would through sincerity arrive at self-know- 
 ledge, and your sin (with the guilt the sin also) 
 would be taken from you. But as, cn the con- 
 trary, ye pretend against your better conscious 
 hess that ve seeand that ye have always possessed 
 sight, ye, with your need of light as with the 
 light that has arisen upon you, fall into blindness 
 and your sin remaineth (because the guilt re- 
 mains). Thus in the saying, there is a dissem- 
 bling, whereby they contradict their own deepest 
 consciousness. Self-blinding results in self- 
 hardening on the part of the intellect. Hence: 
 if ye did not in reality know better how it is 
 with you, efe.; but now ye haughtily dissemble, 
 e(c. ‘This undoubtedly: your eyes are in some 
 faint degree illuminated, but just sufficiently to 
 render you entirely blind. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. ‘That of which Dr. Paulus regretted the 
 absence in the tales of the miracles, a ‘horough 
 investigation, is in this instance present in the 
 form of a judicial examination on the part of 
 the most embittered antagonists.” Tholuck. 
 
 2. The fact that in all cases evil is in a general 
 sense connected with s/n, had at an early period 
 been individualized by natural Phariseeism; 
 this is to be found among Gentiles as well as 
 among Jews. Gentiles and Jews agreed in the 
 disposition to see in the misfortune of an indi- 
 vidual the punishment of his sin, in the wretch 
 aman hateful to God (comp. Acts xxviii. 4), or 
 
 513 
 
 at least to regard his affliction as a curse entailed 
 upon him by the sinof his pareuts. It is indeed 
 in many instauces impossible tu mistake the im- 
 mediate connection between sin and punishment 
 in the life of an individual; neither can we shut 
 our eyes to the fact that parents are frequently 
 to blame for the misery of their offspring. That 
 Jesus did not unconditionally reject this refe- 
 rence, the following passages demonstrate: Matt. 
 ix. 2; John v. 14; Luke xxiii. 28. Nevertheless 
 He does here reject the Pharisaical rule that in 
 ail cases ex/raordinary sufferings may be immedi- 
 ately traced to ex(raordinary sins,—z rule already 
 contradicted by the book of Job. Luke xiii. 1. He 
 likewise repudiates the judicial condemnation 
 of afilicted sinners by sinners as yet unvisited by 
 God, whether the guiit of the former be more or 
 less apparent. The thing, however, most abhor- 
 rent to Him is the perverted view men take of 
 misfortune and suffering in themselves, as though 
 they were as bad as sin, nay, as if they were in 
 the strictest sense of the word, evil itself, con: 
 ducing to the perdition of souls, Matt. v. 10, 11; 
 Luke xv. 16,17; Matt. xvi. 24; the present pas- 
 sage. Consistent Phariseeism saw in the lowli- 
 ness of Jesus His unworthiness, in His defence- 
 lessness His guilt, and, after having crucified 
 Him, in His cross His curse, whilst Jesus recog- 
 nized therein His own glorification and the sal- 
 vation of the world. 
 
 8. The declaration of Jesus: ‘‘Neither this 
 man hath sinned, nor his parents,” opens to us 
 a glimpse of the profoundest depths of life. 
 There might still be a genealogical cause for the 
 malady,—a cause, however, far remote and con- 
 tained in the guilt of generations long since 
 dead. But atthe same time He teaches us to 
 meditate upon the clear teleology, the removal 
 of evil to the glory of God, rather than ponder 
 over the particular causality of individual evil. 
 
 4. That the works of God might be made manifest 
 im hm (ver. 8). A clear and Christological tele- 
 ology of evil, as also of the permission of sin. 
 The old world of evil, dcbased by sin, is destined 
 to be destroyea* by the new wonder world of 
 Christ; similarly, the centre of evils, sin itself, 
 is to be destroyed by the wonder of 1115. life as 
 the centre of His miracles. 
 
 5. The works of Christ the very works of God 
 (ere. 
 
 Ὁ. Christs day is the day of the world, from 
 which proceeds all the: day-light of the world 
 until the last day (vers. 4,5) The day’s work 
 of Christ is the day’s work of the woild, the 
 source of all New Testament days’ works until 
 the last duy. The niyht of His dcath-time is the 
 termination of His work; it contaius for unbe- 
 lievers the principle and germ of the Last Judg- 
 ment and the night of eternity. 
 
 7. The history of the man who was born blind 
 is the portrait or type of the great and sudden 
 conversion of an upright man; the portrait of a 
 simple, wise, cheerful, vigorous and valiant man- 
 ner of belief; the portrait of a leading from be- 
 lief in the living God of miracles to the Personal 
 Christ; the portrait of a Jewish inquisition, as 
 
 * (The verb aufheben is here used (as often in the Hegelian 
 philosophy) in the double or triple sense of foller+, conservare, 
 elevare; e. 4. childhood is aufgehoben—abolished, preserved 
 and eleyated—in manhood.—P. 8. | 
 
814 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 of the impotence of hierarchic excommunica- 
 tion. 
 
 8. Christ is the real Sun-light of the world 
 (ver. 5), as His work is the real day’s work in 
 this Sun-light. Christ, in co-operation with the 
 sacred temple-water of Siloam, appears as the 
 real Shiloah and temple-tount itself. Christ 
 has come into the intellectual world for judg- 
 ment, to transform the seeing into biind men and 
 to endow with sight those who are blind. ‘The 
 distinction in this fact between Luman guilt and 
 divine dispensation in judgment is to be observed ; 
 similarly the distinction between the Christolo- 
 gical purpose (the operation of Christ) and the 
 final design (the glory of God). 
 
 9. The brook or Siloam was the true temple- 
 spring at the foot of the temple-mount, outside 
 of the sanctuary: hence at an early period it was 
 a symbol of propnetic spiritual blessing, the ful- 
 filment of which symbol has appeared in the 
 Messiah. See Isa. viii. 6. 
 
 10. The discouraged disciples of Jesus, who had 
 at this time in Jerusalem hoped for His glorifica- 
 tion within the precincts of the temple—see John 
 viil.—and were now obliged to accompany Him 
 in His flight from the temple to escape the 
 stoning, stood in need of special encouragement. 
 This was afforded them in the healing of the 
 blind man, whose confession might even put them 
 to shame. Tere too we see how in every situa- 
 tion Jesus above all things restores to His de- 
 jected people first courage, confidence, and there- 
 with presence of mind and true composure. 
 
 11. ltisremarkable that the Pharisees do not di- 
 rectly prosecute Jesus Himself on account of this 
 Sabbath day healing. Probably because He called 
 the temple-spring of Siloam into co-operation. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The history of the man who was born blind: 
 1. ‘ihe miracle or the power of the love of 
 Christ; 2. the trial or the power of upright 
 simplicity and gratitude; 38. the issue or the 
 victory of faith over the strongest temptation; 
 4. the profound interpretat‘on and lofty signifi- 
 cation of the event.—ihe question of the disci- 
 
 ples, 1. with regard to its purport, 2. with regard 
 to the motives which prompted it.—The answer 
 
 of Jesus to the question of the discipies—in the 
 most general seuse all sufferings are to this end: 
 God wiil glorify Himself in the sufferers 
 obscure causes of humau sufferings often evade 
 our glance, but the divine purpose is ever clear. 
 —<aAbove all things we should keep in sight the 
 divine purpose and our duty in view of it.— 
 Christ the real Light of the world: 1. hence a 
 cretive Light. not. only luminous but illumining 
 (the Light of the blind); 2. ee likewise the Day 
 of the world, Light and Life; 38. hence, too, the 
 Acc mplisher vi the great ἀνὰ work of the 
 wovld.—ihe exhortations of God to the day’s 
 work of Christ: 1. The day’s work (as type, 
 archetype, copy); 2 the warnings (of day, of 
 night).—Christ the Light of our day’s work. — 
 Tue irrecoverable day of our life.—The Lord, the 
 Giver of light and life when Himself in perl of 
 death.—The beggars at the temple gates (comp. 
 Acts ili.).—The night cometh, e/e.—Christ, the 
 Healer, in His employment of natural remedies: 
 
 1. He does not need them; 2. He uses them for 
 the sake of the one who is to be healed; 8. He 
 consecrates them as the foretokens of Christian 
 therapeutics.—Christ the Light of heaven, and 
 earth’s Fountain of salvation.—He the real Silo- 
 am, or all good is of God’s sending: 1. The 
 typical embassador, the spring; 2. the real Em- 
 bassador; 38. the embassadors sent in His like- 
 ness and after His example (His disciples).— 
 How the Pharisees do not consider the what in 
 the miracle of Jesus, but the how. A charac- 
 teristic of the Pharisaic spirit. 
 
 Parallels and antitheses: The man who was born 
 blind and the impotent man (Jolny.).—The blind 
 man and the Pharisees. —The blind man and those 
 who were favorably disposed in that tribunal.— 
 The blind man and his parents.—The blind man 
 and his neighbors.—Good intentions and their 
 evil consequences.—Character of the laity and 
 spirit of Protestantism in our history.—-The power 
 of moral indignation —The blind beggar trans- 
 formed into a clear-sighted preacher before the 
 Jewish tribunal.—The prudence as well as he- 
 roic courage in the confession of the man who 
 was born blind.—The power of facts.—The vic- 
 tory of personal, spiritual experience over tra- 
 ditional ordinances.—One thing 1 know. 
 
 Characteristics of the hierarchical spirit of 
 persecution: 1. Malevolent examination; 2 hy- 
 pocritical exhortation; 5. anathematization. How 
 impotent when opposed to the bravery of a faith- 
 ful soul! 
 
 The development of the blind man’s faith in- 
 structs us as to the nature of true faith: 1. Tue 
 heart before the head ; 2. trust before knowledge ; 
 3. the thing before the name; 4. acting and con- 
 fessing befure worshipping.—Darkness a result 
 of misused light.—Obduracy a result of perverted 
 awakening.—Falsehood turns light into blind- 
 ness, as sincerity changes blindness into the be- 
 ginning of sight.—The conversion of the faint 
 gleam of light into a blinding glare the cause of 
 fatal darkness.—Whea the morning comes, the 
 birds of day that could not see during the night, 
 obtain sight; on the other hand, the night birds, 
 which can see in the absence of daylight, be- 
 come blind.—These have light enough to see and 
 hate the darkness, to long fur and love the light 
 and to be enabled to see in it; the others have 
 light enough to see the light, to hate it and to be 
 blinded by it. 
 
 Srarke: Zetstus: As Christ omitted not to do 
 good, even in the heat of persecution; so too 
 should we after His example, etc-—The benignity 
 of Christ always anticipates men and atiorus 
 them more effectual help than they in their 
 penury can desire.—Happy is he who, seeing a 
 wretch, takes pity on him,—A blind man a poor 
 man.—Zrtsius: Brother, be not over hasty in 
 pronouncing judgment on the misfurtune of thy 
 neighbor!—How fortunate it is for many a one 
 that he is lame, e/c. ; he is thus saved from hell. 
 —God knows how to make use of our infirmities 
 for the glory of His name.—With Christ we must 
 be attentive to the signal and purpose of Gou in 
 His service, that we may neglect nothing.— 
 Hepincer: Time and opportunity to do ggod. 
 Grasp them and lay up none for the morrow. 
 —Zxistus: To every man God has appointed the 
 limit of his activity and labor; this goal is soon 
 
CHAP. IX. 1-41. 
 
 315 
 
 attained.—Bist. Wint.: Now or never!—TZhe 
 same: The works of God often seem strange to 
 our eyes, nay, utterly foolish and preposterous; 
 —but how gloriously is His purpose accom- 
 plished!—Cansremy: The more speedily a man 
 grasps and executes the word of Christ, the more 
 quickly and powerfully he experiences His help. 
 —The same: The manifold speeches and opinions 
 of men concerning the actions of God serve to 
 make these the better and the more widely 
 known.—OsranpdeR: The ordinance of God, to 
 care for the popr.—Canstrnin: When a man is 
 enlightened by the Holy Ghost, he becomes so 
 changed that even his acquaintances and friends 
 do not know him.—TZhe same: It is a good thing 
 to tell of the misery from which we have been 
 delivered and of the loving-kindness that God 
 has shown us.—Ver. 15. In this answer: Sim- 
 plicity, truth, frank avowal.—Zersius: True 
 miracles, the more they are investigated, the 
 more they are recognized and shine forth, whilst, 
 ou the contrary, in false miracles the more appa- 
 rent does the deceit become.— Ver. 22. Hnpinaunr: 
 It is a sin and ashame to fear men more than 
 God.— Ver. 26. O how sorely the wicked often 
 strive to fella child of God! but their attempts 
 are fruitless.—If enemies of the truth are unable 
 to gain their point, they grow bitter and wrath- 
 ful and begin to curse and revile.—Zetstus: 
 Despised simplicity baffles the superiors (rulers) 
 in Israel.—He rightly confesses Christ, who, for 
 His name’s sake, gladly suffers himself to be cast 
 out by the wieked.—Zuisius: They who for 
 confession of the truth are rejected and accursed 
 by the world, are graciously looked upon by 
 Christ and blessed by Him with a larger measure 
 of divine light, ete. —Herpineer: How speedy is 
 the operation of grace in a willing 501] !--- ΒῚ,. 
 Wirv.: Faith has its steps.—Zerstus: Faith in 
 Christ, the Son of God, is no frigid approbation, 
 but such a fervent affection and stirring of the 
 soul, that the whole heart toge:her wiih all the 
 remaining powers of the man are forcibly im- 
 pressed into the service of Him on whom he be- 
 lieves.—Cramer: No punishment more fearful 
 than privation of sight.—TVhe same: The first 
 step towards help is the acknowledgment of sin? 
 —Zwisius: Hypocrites are always the wisest and 
 most sharp-sighted in their own eyes, even 
 
 though they are in very deed blinder than bats. : 
 
 Braune: Do not ponder over the origin of 
 evil; work with helpful, divine love! How re- 
 pulsive is the appearance of a blind eye, unavail- 
 able for sight; how glorious the clear lustre of 
 the friendly eye in the upright man! Equally 
 repulsive is the blinded man whose inner eye is 
 destroyed by evil lusts, and equally glorious is 
 the recognition of a clear enlightened spirit.— 
 Gossner: When a man is delivered from his 
 spiritual blindness, people say: Is not this he 
 who formerly did thus and so? In this way 
 they testify to his reformation. But for them it 
 is a shame.—A man whose heart has been en- 
 lightened by Jesus and changed by His grace 
 can not be recognized any more.—Thus it is to 
 this day: Pharisees cling to the form and reject. 
 Ilim for whose sake the form is, and to whom 
 the form isto lead. They hold to the letter which 
 kills them and with the form and the letter strike 
 dead the life of the spirit, although the letter 
 
 should be a receptacle, a vessel of the spirit.— 
 «They cast him out.” But he is not at all of- 
 fended at this; on the contrary, it was a happy 
 thing for him, for they did but cast him out of their 
 hypocrisy, —Blessed proscription, that separates 
 us from connexion with blind and malicious men 
 and brings us nearer to Christ.—He who pro- 
 scribes believers, proscribes not them, but himself. 
 SCHLEIERMACHER: But what are the works of 
 God in this connection? None other than the 
 manifestation of love in all human misery. For 
 love is the strength of God and whatsoever pro- 
 ceeds from it is the work of God.—Yes, Goud has 
 given man eyes to know Him; the intellectual 
 ability is there, but it is opened and awakened 
 only by Him who has come to change darkness into 
 light.—It isin order that the works of God should 
 be made manifest that God has permitted the hu- 
 man race to sit in darkness.—-The parents of the 
 blind man. Tere we see one of the sad instances 
 of the consequences of handling anything that ap- 
 pertains to faith, to the innermost sanctuary of 
 man’s conviction, with outward violence, for the 
 purpose cither of disseminating or crushing it. 
 Hrvsner: See examples of remarkable blind 
 men, Didymus,* Milton,ye/e. [Add: Ilomer, Pres- 
 cott, the American historian.—P. S.]—The want 
 
 * [Didymns, the last distinguished teacher of the Alexan- 
 drian School of theology, a follower of Origen. He wrote 
 several commentaries and an able work on the Holy Ghost, 
 and died ata great age in 395, St. Anthony, the father of 
 monks, once told him: Do not mourn over the loss of those 
 eyes with which even flies can see, but rejoice m the posses- 
 sion of those spiritual eyes with which angels in heaven see 
 the mysteries of God.—P. δὶ 
 
 + [Milton repeatedly alludes to his blindness, 6. g., in Son- 
 net XIX. commencing: 
 
 “ When I consider how my life is spent 
 Ere half my davs, in this dark world and wide, 
 And that one talent wuich is death to hide, 
 Lod zed with me useless, though my soul more bent 
 To serve therewith my Maker,” etc. 
 In the third Canto of Paradise Lost he hails in the sublimest 
 strains the holy light, and mourns its loss to him: 
 τς ΠΣ γε. eee LE TeVISIC Sato: 
 And feel thy sov’reign vital lamp; but thou 
 Revisit’st not these eyes, that roll in vain 
 To find thy piercing ray, and find no dawn.” 
 T add the following most touching and eloquent allusions 
 of the great poet to his terrible affliction: 
 eer “Thus with the year 
 Seasons return; but not to me returns 
 Day, or the sweet approach of evn or morn, 
 Or sight of vernal bloom, or summer’s rose, 
 Or flocks, or herds, or human face divine ; 
 But cloud instead, and ever-during dark 
 Surrounds me, from the cheerful ways of men 
 Cut off, and for the Book of knowledge fair 
 Presented with a universal blank 
 Of Nature’s works to me expunged and razed, 
 And Wisdom at one entrance quite shut out.” 
 * * * # * * ὃς ἢ: * 
 “Ὁ dark, dark, dark, amid the blaze of noon; 
 Trrevocally dark! total eclipse, 
 Without all hope of day !” 
 
 ἜΗΝ eS “These eyes, 
 Bereft of light, their seeing have forgot : 
 Nor to their idle orbs doth sight appear 
 Of sun, or moon, or star, throughout the year, 
 Or man, or woman. Yet I argue not 
 Against Heaven’s hand and will, nor bate a jot 
 Of heart or hope; but still bear up, and steer 
 Right onward.” 
 There is also a beautiful poem on Milton’s blindness by 
 Miss Εἰ. Lloyd, in which this passage occurs: 
 “On my bended knee 
 I recognize Thy purpose clearly shown ; 
 My vision Thou hast dimmed. that I may see 
 Thyself, Thyself alone.”"—P. 8.] 
 
316 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 of the external sense is said to sharpen the inner 
 one.—lt is the duty of gratitude to bear witness 
 to our Saviour even before His enemies.—The pa- 
 rents of the blind man a type of all who, in 
 order to escape the enmity of the world, draw 
 back from the fellowship of the children of Ged. 
 —Fualse zeal for the old (here Moses) blinds men. 
 —Simple-minded laymen have a sounder eye, a 
 
 more correct judgment than false proud scholars 
 and theologians.—Bursser: Christ hastens with 
 rapid and ever more rapid steps in the career of 
 blessing in which He with His servants is at 
 work.—Their cursing is before God nought but 
 blessing.—It was the misfortune of Israel that 
 he was wise in his own eyes (Is. v. 21) and 
 
 thought himself clean and whole (Prov. xxx. 12). 
 
 VI. 
 
 CHRIST THE FULFILMENT OF ALL SYMBOLICAL PASTORAL LIFE; THE TRUTH OF THE THEOCRACY AND 
 
 THE CHURCH. a) THE DOOR OF THE FOLD IN ANTITHESIS TO THE THIEVES 5 b) THE FAITHFUL 
 SHEPPERD IN ANTITHESIS TO THE HIRELING AND THE WOLF; 6) THE CHIEF SHEPHERD OF THE 
 GREAT DOUBLE FLOCK. (REFERENCE OF THE DOOR OF THE FOLD TO THE EXCOMMUNICATION, CHAP, 
 IX. 35. CHARACTERISTICS OF FALSE SHEPHERDS, THIEVES AND MURDERERS CHARACTERISTICS 
 OF THE GOOD SHEPHERD. CHRIST, THEREFORE, NOT ONLY THE HIGHER REALITY OF THE BWARTHLY, 
 BUT ALSO THE TRUTE AND FULFILMENT OF THE SPIRITUAL PASTORAL OFFICE IN ISRAEL AND THE 
 CHURCH, IN CONTRAST TO THE FEARFUL PERVERSIONS OF THE SYMBOLICAL OFFICE.) THE SYMBO- 
 LICAL COMMUNION AND THE REAL COMMUNION, OR SYMBOLICAL EXCOMMUNICATION AND REAL EX- 
 COMMUNICATION.—-THE COMMOTION AND DISAGREEMENT AMONG THE JEWS AT THEIR UTMOST 
 HEIGHT. 
 
 Case. Xe 12318 
 
 (Vers. 1-11 pericope for Tuesday in Whitsun-week ; vers. 12-16 pericope for Misericordias Domini. ) 
 
 1 
 
 σι ὦ Co bo 
 
 0 oo oD) 
 
 11 
 12 
 
 il 
 
 Verily, verily, I say unto you, He that entereth not by [through] the door into 
 the sheepfold, but climbeth up some other way, the same is a thief and a robber. 
 But he that entereth in by [through] the door is the [omit the] shepherd of the 
 sheep. To him the porter openeth; and the sheep hear [give heed to] his voice: 
 and he ecalleth' his own sheep by name, and leadeth them out. And when he put- 
 teth forth his own sheep [when he hath put forth all his own],’ he goeth before 
 them, and the sheep follow him: for [because] they know his voice. And [But] 
 a stranger will they [they will] not follow,’ but will flee from him; for [because] 
 they know not the voice of strangers. 
 
 This parable spake Jesus [Jesus spoke] unto them; but they understood not 
 what things they were which he spake [spoke] unto them. 
 
 Toen said Jesus unto them again [Jesus therefore said],* Verily, verily, I say 
 unto you, I am the door of the sheep. All that ever [AI] those who] came before 
 me [or, instead of me, 7A@ov πρὸ ἐμοῦ" are thieves and robbers: but the sheep did 
 not hear them. Iam the door; by [through] me if any man enter in, he shall 
 [will] be saved, and shall [will] go in and out, and [will] find pasture. The thief 
 cometh not, but for [omit for] to steal, and to kill, and to destroy: I am come 
 [I came] that they might [may] have life, and that they might have i more abun- 
 dantly [may have abundance]. 
 
 I am the good shepherd: the good shepherd giveth [layeth down]* his life for 
 the sheep. But he that is an hireling, and not the [a] shepherd, whose own the 
 sheep are not [nor the owner of the sheep], seeth the wolf coming, and leaveth the 
 sheep, and flesth ; and the wolf catcheth [teareth] them, and scattereth the sheep." 
 14 The hireling fleeth,® because he is an hireling, and careth not for the sheep. I 
 am the good shepherd, and know my sheep, and am known of mine [and they know 
 me’ even as]. As [as] the Father knoweth me, even so know 1 [and I know, χαγώ] the 
 Father: and I lay down my life for the sheep. And other sheep I have, which 
 are not of this fold: them also I must bring, and they shall [will] hear my voice; 
 and there shall be [will become] one fold [flock, ποίμνη, not αὐλή, comp. yer. 16], and 
 [omit and] one shepherd. Therefore [On this account, for this reason] doth my 
 [the] Father love me, because I lay down my life, that I might [may] take it again. 
 
19, 20 
 
 CHAP: X> 1-21. 314 
 
 18 No man [No one] taketh it from me, but I lay it down of myself. I have power 
 to lay it down, and I have power to take it again. This commandment” have I 
 
 received of my Father. 
 
 There was a division therefore again among the Jews for these sayings. And 
 many of them said, He hath a devil [demon], and is mad; why hear ye him? 
 
 21 Others said, These are not the words of him [of one] that hath a devil [demon]. 
 Can a devil [demon] open the eyes of the blind? 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 3.—®wvei, in accordance with A.B. Ὁ. L. [X., Sin., Lachm, Tischend., Alf.], οἵο., instead of καλεῖ [text. rec.]. 
 The for.uer verb better corresponds with the iigare. The sheep,as sheep, are not influenced by an understanding of the 
 call, but by its warm, accastomed tone. i 
 
 2 Ver. 4—Ta ἴδια πάντα ἃ More expressive reading than the received text, in accordance with B. D. L. X. [Sin.], etc., 
 Lachmann, ‘ischendorf. | Alford: The text. rec. reads καὶ at the beginning, and τὰ ἴδια πρόβατα, his own sheep, mechani- 
 cally changing πάντα into mpoBata.—P. 5.] . 
 
 3 Ver. 5.—In accordance with vastly preponderant authorities, A. B. D., efc., ἀκολουθήσουσιν instead of θήσ ὦ σιν. [The 
 usuil conjunct. was substituted for the indicat. and is sustained by Cod. Sin., which in this case agrees with the text. ree.—i'. §.| 
 
 4 Ver. 7.— [The text. rec. inserts αὐτοῖς with 1). against preponderating testimouy, πάλιν is better supported, but omit- 
 ted hy N.* Tischend, ed. viii., reads simply εἶπεν οὖν ὁ “Ingous. 3 
 
 Alf. recains raArv.—P. 8.] 
 
 5 Ver. 8.—Udvres is wanting in D., ete, on account of the difficulty of the passage, and mpu ἐμοῦ in E. F. and some 
 others, because the passage could be turned against the Old Testament by the Gnostics. See De Wette on the passage. 
 [Vischendorf, ed. 8, omits πρὸ ἐμοῦ in accordance with X.* EH. F.G., efc.: Ali, Westcott and Hort retain it. and exptain its 
 omission, with De Wette, Meyer and Lange, from the fear of the Gnostic and Manichan misuse of the passige against the 
 Ο. 1... On the different translations of πρὸ éuov—befure me, instead of me, without regard to me, etc.—see the BxtG.—P. 5} 
 
 6 Ver. 11.-ἰ τίθησιν, layeth down, is preferred by 'Tischend., Alf., W. and Η to δίδωσιν, giveth—-P δ} 
 
 7 Ver. 12.—|The last τὰ πρόβατα is omitted by δῷ, B.D. L.. Tiscnend., W. and I., bracketed by Lachm.. Alf., defended 
 by Meyer and Lange, who regards it as “indispensable for the expression of the idea that the wolf is indeed able to make 
 
 ‘ver, 21. 
 
 individual sheep his prey, but not the flock as a whole which he can only scatter.”—-P. 8. | 
 
 8 Ver. 13.—The words : 
 
 6 δὲ μισθωτὸς φεύγει, the hireling jfleeth, might appear to be a superflnons repetition or might bo 
 
 omitted ; on this account they are wanting in L. D. L. Sin. (Tischendorf). They however serve as an introduction to the 
 
 Gharacterizatioa of the hireling. 
 
 9 .er 11.—Instead of γινώσκομαι ὑπὸ τῶν ἐμῶν [text. rec.], B. Ὁ. L. (Cod. Sin.], σέο., read γινώσκουσίν με Ta ἐμά. 80 
 
 Lach inn, Tisch nlorf 
 
 M:yec jussly remarks (following De Wette): This active turn is ia conformation to the following, 
 
 2 
 
 10 Ver. 13.—| Lange renders ἐντολήν rather freely: Lebensgesetz, law of life; Noyes: churge.—P. 8.] Ὰ 
 
 * 
 EXEGETICAL AND CRITICAL.* 
 
 [The parabolic discourse of ch. x. is closely 
 connected with the preceding miracle and sug- 
 gested by the tyrannical and cruel conduct of the 
 Pharisees—the blind guides and false shepherds 
 —towards the blind man who had been restored 
 to sight by Jesus—the Light of the world and the 
 true Shepherd. It was no doubt spoken before 
 the same audience, as may be inferred not only 
 
 from the uninterrupted connection, but also from 
 
 the express reference to the preceding miracle in 
 We have here a divine pastoral taken 
 from everyday life in Palestine and addressed 
 mainly to ministers of the gospel. With the 
 whole subject should be carefully compared the 
 Old Testament descriptions of the false shepherds 
 and the true Shepherd of Israel with prophetic 
 reference to the Messiah, in Ezek. xxxiv.; Jer. 
 xxiii. 1-6; Zech. xi. 4-17. ‘Io these may be 
 added, as a remoter parallel, the incomparable 
 Ps. xxiil. which represents the Lord as the good 
 Shepherd of the individual believer, who feeds 
 and guides and protects him throughout life, and 
 even through the dark valley of death.;—Jobn 
 omits the parables which form such a prominent 
 and characteristic part of Christ’s teaching in 
 the Synoptists (comp. especially Matt. xiii.), but 
 he gives two parabolic discourses or parabolic al- 
 legories, extended similes (called παροιμία, x. 6), 
 one on the Good Siepherd (ch. x.), and on the True 
 
 * Comp. Chr. Fr. Fritzsche: Commentatio de Jesu. janua ovi- 
 um, eodemque pastore. In Fritzschiorum Opuscula., [Vo- 
 retzsch: Dissert. de Joh. x. Altenb,, 1838]. 
 
 ἡ (Comp. also the description of eastern shepherd life in 
 Dr. Thomson’s The Lund and the Book (New York, 185%), 
 vol. Το p. 301 ff., which tends to confirm and illustrate many 
 particulars in this parable]. 
 
 Vine (ch. xv.), which are not found in the other 
 Gospels. <A parable (παραβολή, from παραβάλλω, 
 a comparison, a similitude), in the strict technical 
 sense derived from the synoptical parables, is a 
 poetic narrative taken from real life for tne illus- 
 tration of a higher truth relating to the kingdom 
 of heaven, which is reflected in, and symbolized 
 by, the world of nature. As a conscious fiction, 
 the parable differs from the myth, aud the legend, 
 which are unconsciously produced and believed ag 
 an actual fact (as children invent stories without 
 doubting the reality); asa ¢ru/h/ul picture of 
 wea! life for the illustration of spiritual truth, it 
 differs from the fuble, which rests on admi.ted 
 inpossibilities (as animals thinking, speaking and 
 acting like rational men), and serves the purpose 
 of inculeating the lower maxims of worldly wis- 
 domand prudence. John’s parables are extended 
 allegories rather than parables; they preseut no 
 narrative or completed picture, but simply one 
 figure, either a man (the shepherd in relation, ta 
 his flock), or an object of nature (the vine in re- 
 lation to its branches), as a symbolic illustration 
 of the character and relation which Christ sus- 
 tains to Ifis true disciples.* Christ stands ont 
 here expressly as the object and meaning of the 
 parable. In the parable before us we must dis 
 tinguish two acts: inthe one Christ appears as 
 the Door of access io the church and to God, 
 
 * [Similar brief parabolic allegories we find also in the Syn- 
 optists, Matt. ix. 387,38; xxiv. 43-15; Luke xv. 4, 5: xvii. 
 7-9. John never uses παραβολή. which occurs uearly fitty 
 times in the Synoptists and twice in the Hebrews, but wapoc- 
 μία four times, viz., x. 6(parable in the WB. V ); xvi. 25, 29 
 {rendered proverbs]. Literally, tapotuia| from παρά and οἶμος, 
 way, course] means a by-word, an ont of the way discourse, 
 hence a figurative, enigmatic, pregnant speech, a dark saying 
 [in opposition to παῤῥησίᾳ λαλεῖν); then also, and, like the 
 Hebrew muschal, asententious maxim, proverb or also para: 
 ble in the usual sense.—P. 8.} 
 
818 
 
 vers. 1-10; in the other as the true Shepherd of 
 the flock, vers. 11-18.* A similar blending of 
 images we find in IIeb. ix. and x., where Christ 
 is set forth both as the priest and the sacrifice, 
 as the offerer and the offering (ix. 12; x. 19). 
 Bengel says: Christus est ostium et pasior et omnia. 
 —?P.38.] 
 
 Our section closes the period of undecided 
 fluctuations and fermentations in the nation. It 
 is not merely a continuation of the word of the 
 preceding chapter (as Meyer, Tholuck, Besser 
 suppose); in that light is the fundamental idca, 
 in this the shepherd is the leading thought. The 
 conversion of the man who was born blind to 
 Christ and his excommunication by the Pharisees 
 (it appears from this chapter also, that they acted 
 as an official forum) induce the Lord to exhibit 
 in [+s own person the truth and fulfilment of the 
 earthly as of the spiritual pastoral office, and in 
 believers on Llim the truth and fulfilment of the 
 theocratic communion. Hence, this’ discourse 
 ripens the disagreement among the people toa 
 point necessarily resulting in separation. The 
 scen2 is undoubtedly unchanged, the auditors are 
 the same, but there is no reason why we should 
 on this account, in pursuance of the example of 
 Meyer [to which Alford assents], begin the chap- 
 ter with chap. ix. 85. Even vers. 40 and 41 be- 
 long to the close of the foregoing chapter. 
 
 This figurative speech isin form a flowing para- 
 bolical discourse (παροιμία, together with παραβολῇ 
 
 to be comprehended in the Ilebrew wh ; ac- 
 
 cording to Quinctilian: fabella brevior, as the say- 
 ing, chap. xy. 1), and not a completed similitude 
 (a parable). There is no foundation for the as- 
 sumption of Strauss, that what was originally a 
 parable was transposed by the hand of the evan- 
 gelist into this more fluent form, especially as 
 flowing parabolic discourses are to be found in the 
 Synoptists also. Tholuck after Wilke (Rhetortk 
 [p- 109].): “Τὸ has the character of an allegory, 
 which exhibits a re/afion and is technically sig- 
 nificant in allits features, not that of a parable, 
 the scope of which is the application of the fun- 
 damentalthought.” Allegoriesand parables form, 
 however, no true antithesis. See Comm. on 
 Matthew, chap. XIII. 
 
 Vers. 1-9. First PARABOLIC DISCOURSE.— 
 Christ the Door of the fold for the true shepherds 
 of the communion in antithesis to thieves anl 
 slaughterers. Introduced by the solemn formula, 
 Verily, verily.—Certain knowledge of the true 
 chureh discipline in antithesis to that exercised 
 by the hierarchy. 
 
 Ver. 1. He that entereth not through the 
 door, efc.—A figure borrowed from oriental pas- 
 toral life. The sheep needing protection and guid- 
 ance, but, at the same time, submissive and gentle, 
 pressing closely to its fellows in such wise as to 
 form a flock, knowiug and following its leader, 
 symbolizes the pious, believing soul;}+ the flock 
 
 * (Dr. Lange resolves it into three parables, by dividing the 
 second act into two(ver. 16). Christ the Shepherd in relation 
 to the sheep, and Christ the Arch-shepherd of Jews and 
 Gentiles. Godet, less appropriately: First Parable: the shep- 
 herd (in general), 1-3; Second Par.: the door, 7-10; Third 
 Par.: the Good Shepherd, 11-18.—P.’S.] 
 
 +[ Augustine, Lampe, and Meyer correctly confine the sheep 
 to the elect, or the true believer. Alford: “The sheep through- 
 out this parable are not the mingled multitude of good and 
 bad; but the real sheep, the faithtul, who are, what all in the 
 
 " 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 is a symbol of the Church;* the shepherd, enter- 
 ing by the door, symbolizes the ministry in the 
 Church (Ps. ¢. 3; xcv. 7; Ixxvii. 20); the fold 
 ὙΠ, av/./, aula), i. 6., an uncovered space, sur- 
 rounded by a low wall and affording protee- 
 tion to the flock at night—is a symbol of the 
 fenced-in and inclosed theocracy (φραγμός, Matt. 
 xxi. 83); the door itself, as the necessary en- 
 trance to the fold, is the symbol of Clirist. For 
 the further features consult the sequel. The ENn- 
 TERING in [εἰσερχόμενος] is brought forward as the 
 leading thought in antithesis to the climbing up 
 [ἀναβαίνων). By itself it denotes authorized en- 
 trance with right purposes. Each, however, is 
 characterized by the addition: THROUGH THE 
 poor. There should beno doubt as to the meaning 
 ofthis, after the explanation of Christ, ver. 7, in 
 reference to the Pharisees who did not under- 
 stand Him, ver. 6: I AM THE DOOR. 
 
 The interpretation of tue door as signifying 
 the Holy Scriptures (Chrysostom, [Theophyl., 
 Eath.-Zigab.] Ammon), is connected with the 
 false discrimination of the parabolic discourses, 
 in accordance with which the similitude changes 
 as early as ver. 8 or 9; Tholuck approves of this 
 discrimination. Patristic expositors since Au- 
 gustine have therefore rightly comprehended the 
 expression as having reference to the institution 
 of the ministry by Christ; they were wrong 
 only in limiting it to the historic Christ and the 
 New Testament ministry. Luthardt wishes us to 
 understand by the door, simply, the way or#hined 
 by God, without further definition, in contradic- 
 tion to ver.7. Tholuck, assenting to the opinion 
 of Luthardt: the right, divinely ordained entrance, 
 by which devoted love to the sheep ismeant. De 
 Wette: Only in [lis truth, in His way can one 
 arrive at the condition of a true shepherd of the 
 faithful. Approximately correct. But why is 
 Christ spoken of in the Old Testament, and why 
 is He in an especial manner the subject of this 
 Gospel throughout? Christ is the principle of 
 the Theocracy, the fundamental idea, fundamental 
 impulse and goal of the Old Testament church of 
 God, and hence the principle of every theocratico- 
 official vocation from the beginning. Thus, He 
 is the Door of the fold. He who enters not by 
 Abrahamic faith in the promise, or through the 
 spirit of revelation and in accordance with that, 
 upon a theocratic office, has not entered into the 
 fuld through the door. Even Meyer says: Christ 
 Himself is the door,—with the wonted, chilias- 
 tic reference, however, to the ‘future members 
 of the Messianic Kingdom.” } 
 
 Climbeth up some other way [ἀναβαίνων 
 aAAayodev].-—Climbeth over from sume other side 
 [than the one indicated by the door], in order to 
 
 fold sh wid be. 'Che false sheep (the goats rather, Matt. xxv. 
 8:2) do not appear; for it is not the character of the flock. but 
 that of the shepherd, and the relation between him and the 
 sheep, which is here prominent.”"—P. 8.] 
 
 * (That is the community of believers in the church; while 
 the church as an organized institution (the theocracy in the 
 Old, the visible church in the New economy), is represented 
 by the fold, the αὐλὴ τῶν προβάτων. See below.—P.8.]} 
 
 + [Meyer quotes in illustration Ignatins Ad. Philad.c9, 
 where Christ is called θύρα τοῦ πατρός. and Pastor Herma 
 Sim. ix. 12, to which may be added iii. 9: “As no one can 
 enter into acity but by its gate, so no one can enter into the 
 kingdom of God but by the name of the Son of God.” The 
 reference of the door to Christ is settled by the text itself (ver. 
 7) and should not be disputed, as Melanchthon says : “Jpse tea- 
 tus addit imagini interpretationem quacontenti simus.”—P.8.] 
 
CHAP, X. 1-21. 318 
 ae δ I a le Ra hl A SE I 
 
 get in over the wall or over the hedge. The 
 “OTHER WHENCE [ἀλλαχόϑεν, like the old classi- 
 eal GAAover],” chiefly indicates the other place; 
 jt denotes likewise, however, the comer from 
 some other direction, tie stranger, who does not 
 belong tothe fold. Significant of the untheo- 
 cratic mind, ὦ, 6., disbelief of the promise, and 
 of untheocratic motives (according to Matt. iv. 
 enpidity and sensuality, ambition, lust of power). 
 The climbing over may denote a human, vain 
 striving in scriptural learning, legalistic zeal, efc., 
 in antithesis to the way of the Spirit. 
 
 The same isathief andarobber.* The 
 false way is in itself indicative of treacherous 
 designs. The λῃστής, robber, is not simply a cli- 
 mactic augmentation (Meyer); neither is it a 
 downright murderer. But the robber readily 
 becomes a murderer if he meet with resistance, 
 anil the sheep-robber in the like case becomes a 
 slaughterer (in this respect also the translation: 
 MURDERER is incorrect, since it is a question of 
 sheep). Inthe explanation, ver. 10, the thief is 
 the leading idea; it is divided, however, into the 
 stealing thief and the rapacious slaughterer and 
 destroyer. Thus, false officials become thieves 
 to those souls that submit themselves to them 
 and confide in them, and worriers of those that 
 maintain their independent faith, as chap. ix. of 
 the blind man whom they excommunicated. The 
 antithesis presented by these thieves and true 
 shepherds is of course (after Tholuck) the anti- 
 thesig of selfishness (Ezek. xxxiv. 8) and love 
 (Jer. xxiii. 4). 
 
 Ver. 2. Isashepherd of the sheep.—[ ποιμήν 
 without the article, in the generic sense, while 
 in vers. 11, 12, 14 where it refers spec.fically to 
 Christ, the article is used three times. The E. 
 VY. misses this difference by translating in all 
 cases ‘the shepherd,” while Luther is equally 
 inaccurate in using uniformly the indefinite arti- 
 cle: ‘‘ein (guter) Hirte.” In the first part of 
 the parable, vers. 1-10, Christ appears as the 
 Door; in the second as the Shepherd. He is in- 
 deed both, but the figures must not be mixed in 
 ths same picture.—P. 8.] Only he who has be- 
 come a shepherd through faith in the promise or 
 through Christ, has a loving shepherd’s heart. 
 The form of his entrance upon the office must 
 have been pure, in accordance with his pure mo- 
 tive, and he will prove himself a shepherd. This 
 TRUE shepherd does but form a contrast to the rob- 
 ber; he is not yet, as the coop Shepherd, placed 
 in antithesis to the hireling, or asthe head Shep- 
 herd (ver. 16) to the under shepherds. 
 
 Ver. 3. To him the porter [ὁ ϑυρωρός] 
 openeth.—The porter watches in the night-time 
 within the fold, and in the morning thrusts aside 
 the bolt for the shepherd when he announces 
 himself. Meyer (after Liicke, De Wette and 
 others): “Ὁ ϑυρωρός is requisite to complete the 
 picture of the lawful entering in, and is not de- 
 signed for special exegesis; hence it is not taken 
 into consideration again ver. 7. Itis, thereforc, 
 not to be interpreted either as referring to Gov 
 
 *(Comp. ver. 8, where the same persons are meant by 
 κλέπται καὶ λῃσταί, viz., the anti-messianic (Jewish) and 
 anti-christian hierarchy, especially the Pharisees and their 
 successors in the Christian church. In the Synoptists Christ 
 speaks of them with equal severity; comp. Matt. xxiii, 13; 
 Mark xii. 38-40; Luke xii. 2.—P. §.] 
 
 (Maldonat, Bengel [Tholuck, Ewald, Mengsten- 
 berg, with reference to vi. 44 1.1}. or to the Hoty 
 Sprrir, Acts xiii. 2 (Theodor., Ieracl., Rupert, 
 Aret., Cornel. a Lap. and several others), or to 
 Cunist (Cyriil, Augustine), or to Moss (Chry~ 
 sost., Theod. Mopsuest. andseveral others).”” Tho- 
 luck interprets it as signifying Tue FATHER, in 
 accordance with chap. vi. 44,45. But as the por- 
 ter is within, in the fold, we must undoubtedly, 
 with Stier, apprehend the Ifoly Spirit in this 
 feature of the parable, although qualified as the 
 Spirit of the church; this view is contested by 
 Luthardt without sufficient grounds.* 
 And the sheep[rd πρόβατα] give heed 
 to his voice, and hecailleth his own sheep 
 τὰ ἴδια πρόβητα)Ί, by name.—tThe article 
 τὰ Tpd,3ara isto bs ebserved. According to most 
 expositors, thes2 are ALL the sheep of the fold, 
 and are identical with the ἰδία πρόβατα. [Ben- 
 gel, Luthardt, Uengstenberg, efc.—P. 8.] This 
 view is impugned by the fact that nothing is said 
 of the πρόϑατα in general, but that they hear his 
 voice; the idra, however, he calls by nume.f Ac- 
 cording to Bengel, these id:a are distinguished 
 from the great mass of the sheep by their special 
 need. Meyer considers it necessary to make use 
 ot the circumstance that one fold often afforded 
 shelter at night to several flocks, whose shep- 
 herds, coming every morning, were known to all 
 the sheep. On the other hand, the ida are the 
 sheep belonging to the particular flock of the 
 shepherd in question. It is, however, an unfree 
 dependence [of Meyer] upon an archeological 
 note to pretend to discover in this passage a 
 portrayal of the driving together of a plurality 
 of flocks, when the figure has reference to the 
 unitous Old Testament Theocracy. The second 
 misapplication of an archeological comment, ac- 
 cording to which it was customary for the shep- 
 herds to give names to the sheep (Priczeus on our 
 passage), consists in the idea that the shepherd 
 must call out all the sheep of his flock by their 
 names (indulge in a very minute roil-call). The 
 statement that the sheep hear his voice forms 
 part of the ideal background of the figure, for in 
 the enclosure of the Old Testament Theocracy 
 there are some that are not true sheep, anid these 
 do not give ear to the voice of the shepherd 
 (comp. the Prophets and Galatians, chaps. ili. and 
 iv.). But from the real sheep, ἢ, 6.. the suscepti- 
 ble in general, Christ further distinguishes the 
 ἴδια πρόβατα, that the shepherd calls by name; 
 the favorite sheep, the elect in a stricter sense 
 (Leben Jesu, 11... Ὁ. 995): in the symbol of pas- 
 toral life the bell-wethers which precede the 
 flock and are followed by it. 
 
 * (Alford agrees with Linge and Stier in referring the 
 θυρωρός especially to the Holy Spirit. In the parallel pas- 
 sages, however, which he quotes, Acts xiv. Στ (how God lad 
 opened the door of faith to the Gentiles); 1 Cor. xvi. 9 (no 
 agent mentioned); 2° or. ii. 12; Col. iv. 3 (that God would 
 open unto usa door), there is no specifie reference to the Holy 
 Spirit, except in Acts xiii. 2, which he omits. Godet under- 
 stands the porter of John the Baptist (comp. i. 7), but this 
 would confine the parable to the Old Testuncnt theocracy, 
 while it is equally applicable to the Christian church. Web- 
 ster and Wilkinson: θυρωρός, as in Mark xiii. 54, signifies a 
 minister, one who has charge of the house of God.—P.8. ]} 
 
 {κατ᾿ ὄνομα, distributively, each by tts own name, not 
 simply ὀνομαστί, or ὀνόματι. or ἐπ᾽ ὀνόματος. It denotes 
 Christ’s individual interest in each sonl. On the eastern cus- 
 tom to name sheep, individually, as we give names to horses 
 and dogs, see the quotation in the next note.—P. 5.| 
 
 { [1n favor of this interpretation muy Le quoted the follows 
 
820 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Meyer controverts this view in the text and] reading instead of ἀκολουϑήσω σιν). and detFovrw 
 
 ratifies it in the note (against Luthardr) in these 
 words [p. 895]: ‘*Only the ἔδία dees the shep- 
 herd eall by name.” The idea of the figure is 
 very clear: among the sheep there are some that 
 are on terms of closest intimacy with the shep- 
 herd; thes» he ealls by name, and because these 
 follow him, be is followed by the whole flock. 
 But τὰ πρόβατα, the others in the fold, do not 
 here come under further consideration. 
 
 Ver. 4. And when he hath put forth 
 [ἐκβάλῃ] allhis own [τὰ δια πάντα, accord- 
 ing τὸ ths true rea ling, instead of τὰ ἔδια πρόβατα, 
 his own sherp.—VP.S.] These come at his call. 
 He Lays ΠΟΙ or THEM and brings them out 
 through the door, Comp. Acts x. An intima- 
 tion of the exode of the faithful from the old theo- 
 cracy. He brings forth all the elect (see the 
 reading πάντα), lsaves not one behind. 
 
 [Ἐκβάλλειν illustrates the energetic mode of 
 ἐξαγαγεῖν, and is appropriate to the employ- 
 ment of a shepherd who “drives” and ‘turns 
 out” the sheep to prsture. It implies that the 
 sheep hesitate and linger bebind, and must be 
 almost forced out of the enclosure. Dr. Lange 
 first discovered in this passage an allusion to the 
 approaching violent secession of the Christian 
 church from the Jewish theocracy, although Lu- 
 ther already intimated that Christian freedon 
 from legal bondage and judgment was here hinted 
 at. Itis supported by the term ἐκβάλλειν, by 
 the true reading, πάντα, but especially by the 
 preceding historical situation, the exconrmunica- 
 tion of the blind man, ix. 34, the threatening de- 
 cree of the excommunication of Jesus with all His 
 disciples (ix. 22) and the deadly hostility of the 
 Jewish leaders, which made an ultimate violent 
 rupture inevitable. Meyer objects without rea- 
 son, but Godet adopts and expands Lange’s view, 
 although he connects it more with ἐξάγει (ver. 2) 
 than ἐκάλῃ (ver. 4). ‘Jésus, he says (11. 280), 
 chiractérize par ces mots un2 situation historique 
 déterminéc. Le moment est venu pour lu @emmencr 
 son propre troupeau hors de la théocratie, dévouée ἃ la 
 ruine,” cte.—P. 8.] 
 
 Ver. 5. Butastranger.—The communion re- 
 presented in vers. 4an15, is delineated in respect 
 of its nature. By the stranger only 
 the false prophets can here be understood, until 
 the time of te pseudo-Messiahs.* 
 
 [They will not follow, but will flee from 
 him, « Tue future ob μὴ ἀκολουϑήσουσιν (the true 
 
 exclusive 
 
 ing remarks from Dr. W. W. Thomson, 7he Land and the 
 Book (N. Y., 1859), vol. I., p. 302: * Some sheep wlways keep 
 near the shepherd, end are his special favorites. Bach of them 
 has a name, to which it answers joyfully, and the kind shep- 
 herd 13 ever distributing to such choice portions which he 
 gathers for that purpose. These are the contented, happy 
 ones. They ave in no danger of getting lost or into mischief, 
 nor do will beasts or thieves come near them. The great 
 body, however, are mere worldlings, intent upon their own 
 pleasures or selfish interests. ‘They run from bush to bush, 
 searching for variety or delicacies, and only now and then 
 lift their heads to see where the shepherd is, or rather, where 
 the general flock is, lest they get so far away as to occasion 
 remark in their little community, or rebuke from their 
 keeper. Others again are restless und discontented, jumping 
 into every body’s field, climbing into bushes, and even into 
 Jeaning trees, whence they often fall and break their limbs. 
 hese cost the good shepherd incessant trouble. ‘hen there 
 ave others incurably reckless, who stray far away, and are 
 often utterly lost.”—P. 8.] 
 
 *[Soalso Alford: ἀλλότριος is not the shepherd of another 
 section of the flovk, but an alien: the λῃστής of yer. 1.— 
 E.8.] 
 
 is taken by Lampe as prophetic, pointing to the 
 cathedra Mosis plane deserenda, by Meyer simply as 
 indicating the consequence.—This whole picture 
 of vers. 4 and 5 is drawn from real life, and is to 
 this day illustrated every day ‘on the hills anl 
 plains of Palestine and Syria. Thomson, The 
 Land and the Book, 1. B01: “1 never ride 
 over these hills, clothed with flocks, without 
 meditating upon this delightful theme. Our Sa- 
 viour says of the good shepherd, ‘When he 
 putteth forth his own sheep, he goeth before 
 them, and the sheep follow him.’ . . . This 
 is true to the letter. They are so tame and so 
 trained that they follow their keeper with the 
 utmost docility, He leads them forth from the 
 fold, or from their houses in the villages, just 
 where he pleases. Any one that wanders is sure 
 ‘o get into trouble. The shepherd calls sharply 
 from time te time to remind them of his pres- 
 ence. ‘They know his voice, and follow on; but, 
 if a stranger call, they stop short, lift up their 
 heads in alarm, and if it is repeated, they turn 
 and flee, becanse they know not the voice of the 
 stranger. ‘This 1s not the fanciful costume of a 
 parable: it is a simple fact.”—P. 8 
 
 Vers. 6,7, This parable spoke Jesus unto 
 them, e/c.—Ilapoia [nut—rapaory], any dis- 
 course deviating from (παρά) the common way. 
 (οἶμιος). Seeabove fand Meyer and Alford 7 loc. ]. 
 What has been said is totally incomprehensible 
 to the Pharisees, in consequense cf the idea enter- 
 tained by them of their office; hence follows the 
 direct explaination of Christ, see above. Tho'uck 
 remarks: ‘The not understanding is not to be taken 
 ina merely literal sense, any more than chap. 
 vili. 27; it means rather a state of being sealed 
 
 ‘up against that truth, which would affirm that 
 
 they are not the true leaders of the people. 
 Nevertheless it is here a question of an inability 
 to understand, resting upon that eyil basis, not 
 simply of the wnwillingness to understand.—The 
 door to the sheep, ἡ. 6., here, the door of the 
 shepherds;,not yet primarily that of the sheep 
 (Chrysostom, Lampe). [Ver.7. Iam the door 
 of the sheep. An expansion of the parabolic 
 allegory and the key to its understanding. ᾿Εγώ, 
 emphatic. τῶν προβάτων, not to the sheep 
 (Lange and Meyer who thinks that ver. 1 re- 
 quires this interpretation), but for the sheep, we., 
 the door through which both the sheep and the 
 shepherds (spoken of vers. 1-5 in distinction from 
 the one true arch-shepherd, mentioned after- 
 wards, ver. 11) must pass into the fold of the 
 church of God (Chrysostom, Lampe, Hengsten- 
 berg, Godet, Alford, ete.).—P. 8. ] 
 
 Ver. 8. All who came instead of me, 
 HACov πρὸ Esov.—The expression is ob- 
 secured by the failing to abide strictly by the 
 figure, 7.¢., the poor. In the first place, then, 
 the meaning is: all who πρὸ τῆς ϑύρας ἦλϑον. 
 With the first idea of passing by the door, this 
 other is connected: the setting of themselves up 
 for the door, ἡ. 6... all who came claiming rule 
 over the conscience, as spiritual lords, instead of 
 the Lord who is the Spirit. The time of their 
 coming is undoubtedly indicated to healready past 
 by the ἦλϑον, not, however, by the xpo, foras- 
 much as the positivesrpd does not coincide with 
 the temporal one. Hence we must not only re- 
 
CHAP. X. 1-21. 
 
 821 
 
 ject the interpretation of this passage as an anti- 
 judaistic utterance against Moses and the Pro- 
 phets (Hilgenfeld*), but also the temporal con- 
 struction of Meyer: the hierarchic, especially the 
 Pharisaic opposition preceded Him.t John the 
 Baptist also came before Him, as did all the Pro- 
 phets. The explanations of Camerarius: pre/er 
 me (sine me, me neglecto), of Calov: before me (unte- 
 guam mitterentur, instead of after me), of. Titt- 
 mann, Schleussner: ὑπέρ, loco, in the place of, are 
 correct; they are, however, imperfect and lable 
 to misapprehension, since all the prophets came 
 in a certain sense loco Christi. The instead of our 
 text at once expresses the substitution of some one 
 for Christ, the denial of Christ, the claim to ab- 
 solute Messianic authority. And at the same 
 time emphasis is given tothe ἦλϑον. They came 
 as though the Messiah were come; there was no 
 room left for Him (Jerome, Augustine, efe.). As 
 a matter of course, they were false Messiahs, 
 though without bearing that name. It is not 
 necessary that we should confine our thought to 
 those who were false Messiahs in the stricter 
 sense of the term (Chrysostom, Grotius and many 
 others), since the majority of these did not make 
 their appearance until after Christ. Every 
 hierarch prior to Christ was pspuDO-MEsSIANIC 
 in proportion as he was ANTI-OHRISTIAN, for 
 pseudo-christianity involves anti-christianity, 
 and the converse is also true. To covet rule 
 over the conscience of men is pseudo-christian. 
 Be it further observed that the thieves and rob- 
 bers who climb over the wall, appear in this 
 verse with the assumption of a higher power. 
 They stand no longer in their naked selfishness; 
 they lay claim to positive importance, and that 
 not merely as shepherds, but as the Door itself. 
 Thus. the hierarchs had just been attempting to 
 exercise conscience-rule over the man who was 
 born blind. 
 
 But the sheep did not heed them. Only 
 those who were like-minded with them became 
 their followers. But the true sheep remained 
 constant to the good Shepherd. 
 
 Vers. 9, 10. Iam the door; if any one en- 
 ter in through me.—Conclusion of the anti- 
 thesis.—Hnter in through me, he will be 
 saved; 7.e., he shall find deliverance in the 
 theocratic communion. The fence of the fold 
 saves from destruction; so also does entrance 
 into the true fastness of the church rHroveHu 
 Curist.—He will go in. 7. ¢., in the truth of 
 the O]d Testament he shall subordinate himself 
 to the Law.—He will go out; 1. 6., he shall 
 find in the fulfilment of the Old Testament, in 
 Christ, the liberty of the New Testament faith — 
 And will find pasture. He who goes out 
 through the door shall reach the true pasturage 
 of faith, knowledge, peace. Already a new para- 
 
 * [And the anti-Jewish Gnostics and Manicheans, who used 
 
 gis ee as aun argument against the Old Testament.— 
 ’ 
 
 + [So also Bengel (who presses εἰσί as indicating living op- 
 ponents) and Lucke. Dean Alford likewise takes πρό in the 
 sense of time, but includes in those false predecessors all the 
 followers of the devil (comp. viii. 44), who was the first thief 
 that clomb into God’s fold. His was the first attempt to lead 
 human nature before Christ came. Wordsworth lays the stress 
 on ἦλθον, came (i. e., in their own name), as opposed to being 
 sent; but such a distinction is artificial and is set aside by the 
 fact that Christ says of Himself ἐγὼ ἦλθον, ver. 10. Still 
 others limit πάντες to false Messiahs and false prophets before 
 Christ —P. 5.) 
 
 21 
 
 | 
 
 bolical discourse announces itself: the true 
 shepherd does indeed find the pasture for his 
 sheep in the first place, but he also finds it for 
 himself as a sheep (Augustine, Stier and others). 
 Opposed to him stands the thief who arbitrarily 
 makes a false door for himself, and finally him- 
 self counterfeits the door. He comes but, on the 
 one hand, to steal, 7. e., to rule over souls, and, 
 on the other hand, to slay, ἢ, e., to cast out spirits; 
 in the one case, however, as in the other, to de- 
 stroy. 
 
 The following words: Icame that they may 
 have life,and that they may have abun- 
 dance(reproody), constitute the transition to 
 the next parable. Two considerations here claim 
 ourattention. First, they are for the first time 
 to receive true life; secondly, together with true 
 life they are to receive abundance of true food 
 (green meadows, fresh water-springs). [Comp.“\ 
 
 John i.N: «ΟἹ His fulness have we all received 76 
 
 grace for grace.” The English Version (with the 
 Vulg., Chrysostom, Grotius, e/c.), renders περισσόν 
 ‘“‘more abundantly,” but this would require περίσ- 
 σότερον.---Ὀ. 8. ] 
 
 Ver. 11. Iamthe goodshepherd. Second 
 parabolic discourse. Antithesis of the good 
 Shepherd and the hireling, on the one hand; on 
 the other hand, of the good Shepherd and the 
 wolf, vers. 11-15. I,’EKyo, emphatically repeated. 
 As tug Shepherd (with the article), He is the 
 true, real Shepherd, in antithesis to symbolical 
 shepherds in the field and symbolical shepherds 
 in the legal office (Heb. xiii. 20: 6 ποιμὴν ὁ 
 μέγας); as THE Goop: Shepherd (ὁ καλός). He 
 is the ideal of the shepherd (Ps. xxiii.; Is. xl. 
 11; Ezek. xxxiv. 11) in antithesis to bad shepherds 
 (Ezek. xxxvii.; Zech. xi.; Jer. xxiii.), who first 
 appeared in the form of the thief, and now 
 branch out into the figures of the HirELING and 
 the woLr. That this is at the same time indica- 
 tive of the promised Shepherd, Ezek. xxxiv. 23; 
 xxxvii. 24, results from the foregoing passages, 
 especially the: “1 came,” ‘they came in my 
 position.” ‘Comp. Tr. Berachoth, fol. lv. 1: 
 Three things God Himself proclaims; famine, 
 plenty and a 21} 0319, 1. e., a good shepherd 
 or head of the congregation; Ὁ 3] Ὁ 23 of 
 Moses and David in Vitringa, Syn. Vet., p. 636. 
 As the leading consideration in the idea of the 
 shepherd, sacrificing love for his sheep is brought 
 forward in Heb. xiii. 20.”” Tholuck. 
 
 Layeth down his life for the sheep—. 
 Τιϑέναι τὴν ψυχήν, ἃ Johannean expression (ch. 
 xili. 87; xv. 19. 1 Jobn iii. 16). If we keep 
 the figure in mind, this ishere expressive neither 
 of the sacrificial death, nor of the payment of a 
 ransom for the slave, but of the heroic risking 
 of life in combat with the wolf. The ὑπέρ, then, 
 is here synonymous with ἀντί. The shepherd 
 dies that the flock may be saved. [Alford: 
 ἐς These words are here not so much a prophecy, 
 as a declaration, implying, however, that which 
 ver. 15 asserts explicitly.” —P. 8. ] 
 
 Ver. 12. But he that is an hireling [μισ- 
 
 * [Καλός, fair, beautiful, often in the moral sense, good, 
 comp. the Attic καλὸς ἀγαθός in opposition to πονηρός, κακὸς. 
 Here it is almost identical with ἀληθινός, genuine, as set over 
 against the imperfect, the inadequate; the model shepherd. 
 ae 9; vi. 32; xv. 1 (1 am the true, genuine, ideal Vine). 
 —P.S. 
 
822 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Swrdc].—He is characterized by two things: 1. 
 he is not areal shepherd to the sheep, but a 
 hired servant,—he has no affection for the sheep; 
 2. the sheep are not his own, are not united to 
 him by appropriation and cannot confide in him. 
 The inner vital bond is wanting on both sides. 
 Characteristic of the Pharisaic leaders of the 
 people. Whose own the sheep are not, 
 does not denote the ‘‘owner,” but the own shep- 
 herd. In this very thing consisted the guilt of 
 the hierarchical hirelings, that they constituted 
 themselves ‘‘owners”’ of the flock. And in this 
 very way also they became hirelings, ἃ. 6. under- 
 shepherds, to whom the dishonestly increased 
 wages were the principal thing, while they of 
 ‘course as hirelings had also the predicate of the 
 officialsituation, [Christ sees here, prophetically, 
 the long list of those selfish teachers who make 
 merchandise of the ministry for filthy lucre and 
 hate the cross, from the apostolic age (Gal. vi. 
 12; Phil. iii. 18) down to the present.—P. 8. ] 
 He beholdeth the wolf coming.*—That 
 he perceives him while yet at a distance, is ex- 
 pressive of his fear, not of his watchfulness; 
 this fear is manifested by his withdrawal at first 
 to a place of security (ἀφίησι τὰ προβ.), and then 
 by hisdownright flight (φεύγει). The wolf comes 
 from without, from the wilderness; he is, how- 
 ever, connected with the hireling by the fact of 
 his being an alien to the flock and by his 
 treachery towards it. He has bven interpreted 
 as symbolizing the devil (Euthymius and others, 
 Olshausen), heretics (Augustine and others), 
 ‘©every anti-theocratic power” (Liicke); ‘every 
 anti-Messianic power, whose ruling principle, 
 however, as such, is contained in the devil”’ 
 (Meyer). According to Matt. vii. 15 and Acts 
 xx. 29, wolves may also make their appearance 
 in an official or pseudo-prophetic form. In such 
 case, however, according to the first passage, 
 they have disguised themselves in sheep’s cloth- 
 ing. The declared wolf is the enemy of the 
 flock, displaying his enmity openly and boldly, 
 while the apostasy of the hireling is still cloaked 
 in cowardly friendship; hence the wolf is the 
 antichristian adversary of the Church, as heretic 
 ‘or persecutor,—in any case the instrument of 
 Satan (comp. the Wolf in Northern Mythology). 
 The wolf ravisheth them and scatter- 
 eth.—Twofold pernicious effect. Individual 
 sheep are ravished and torn to pieces, ἡ, ¢. indi- 
 vidual souls are destroyed, but the flock as a 
 whole, the Church, is confused and scattered, 
 Ver. 13. The hireling fleeth, because he 
 ‘is an hireling, e/c.—No repetition, but the ex- 
 planation of the flight. As a hireling, he is 
 solely and selfishly interested in pasturing him- 
 self; he has not the welfare of the sheep at heart. 
 It is questionable in what degree this figure is 
 illustrated by the conduct of the Jewish shep- 
 herds of that time. They did not seem to be 
 wanting in bravery; at first they acted like 
 ravening wolves towards Christ, the Good Shep- 
 
 * (In the East the shepherds are well armed to defend 
 their flock against fierce wolves, leopards, and panthers who 
 
 ΤΟΥ] about the wild wadies and frequently attack the sheep 
 In the very presence of the shepherd, And when the thief 
 and the robber come, the faithful shepherd has often to risk 
 his lite .or the flock. Dr. ‘thomson says (I. 302): “I have 
 geen more than one case in which'be had literally to lay it 
 down in the contest.”—P. 8.] 
 
 herd, and in the Jewish war they conducted 
 themselves in a similar manner towards the Ro- 
 mans. The point illustrated by the figure is this; 
 The hireling vanishes at the appearance of dan- 
 ger. There are two classes of shepherds to 
 be found when destruction overtakes a church; 
 the one class is composed of cowards who are 
 secretly faithless, the other of Jo/d and open 
 apostates. It is, however, the cowardice of the 
 former that enables the beldness of the latter 
 class to excite consternation in the church. Such 
 hirelings composed a good part of the Sanhedrin, 
 and were especially numerous among the Scribes 
 in the time of Jesus (Jolin xii. 42); they possessed 
 a consciousness of the truth of Christ but no 
 heart for it, and they delivered up the Good 
 Shepherd to the wolf. 
 
 Ver. l4eI am the good shepherd. Iknow 
 my own, efc.—Explicit interpretation of the 
 parabolic discourse just unfolded, as ver. 7. The 
 proof of this character: Z know them that are 
 Mine, and the fact of the indissoluble connection 
 with the flock, with true believers, whom the 
 Father has given Him, here expressed by the re- 
 lation of mutual acquaintance. True, this know- 
 ing does not mean loving; but it is still an em- 
 phatie expression by which a loving knowledge 
 is implied. If is the expression of the personal, 
 divine cognition of kindred personalities. The 
 grace of Christ is such a cognition of His own 
 on His part; faith, on the other hand, is a cor- 
 responding cognition of Christ on their part. 
 
 Ver. 15. Even as the Father knoweth 
 me.—[ Belongs to the preceding verse. The E. 
 V. wrongly treats this as an independent sen- 
 tence.—P. 5.1 In the personal, spiritual com- 
 munion of the Father with Christ, and of Christ 
 with the Father, the mutual relationship between 
 Christ and the faithful is rooted. The ‘+ as” de- 
 notes the similarity of manner as also of kind, 
 inasmuch as the life imparted by Christ to His 
 people is a divine one. A chief motive for the 
 comparison, however, is that the cognition on the 
 part of Christ is the cause of His recognition by 
 believers in return, as the cognition of the Father 
 isthe foundation for the corresponding cogni- 
 tion of Christ (comp. chap. xiv. 20; xv. 10: xvii. 
 8, 21; 1 John v. 1: Matt. xxv. 40). Tholucks 
 “The γενώσκειν τὰ ἐμά corresponds with the κα- 
 λεῖν κατ᾽ ὄνομα, the γενώσκομαι with the οἵδοσι τὴν 
 φωνὴν avtov.”—And I lay down my life.— 
 Expression and measure of the strength of His 
 love towards His people. But the salvation of 
 the ‘heathen also is to be effected by His death 
 (see chap. xi. 52; xii. 24; Eph. ii. 14; Heb. xiii. 
 20). Thus this thought leads to the following. 
 Τίϑημι. ‘Near and certain future,” Meyer. 
 
 Ver. 16. And other sheep I have. [Other 
 sheep, not another fold; for they are scattered 
 throughout the world (xi. 52), while there is but 
 one kingdom of Christ into which they will all 
 ultimately be gathered, and to which they already 
 belong in the counsel and love of God and His 
 Son. Salvation comes from the Jews. but passes 
 over to the Gentiles.—P. 8.1 Christ the chief 
 Shepherd as Shepherd of the double flock of be- 
 lievers from the Jews and the Gentiles, ver. 16. 
 The Jews resident out of Palestine (Paulus) are 
 not meant, for they too belonged to the unitous 
 Jewish fold; it is the heathen to whom Christ 
 
; 
 3 
 4 
 
 ; 
 
 CHAP. X. 1-21. 
 
 refers; they are not to be thought of as existing 
 ina fold (De Wette), although subject to the guid- 
 ance of God in another way (chap. xi. 52; Acts 
 xiv. 16). The heathen are His sheep in the man- 
 ner stipulated, even as the Jews, 7. 6. those who 
 hear His voice, who follow the drawing of the 
 Father. Of these Christ says: 7 have them (yw) 
 with divine confidence. He must lead them (δεῖ); 
 it is the decree of His Father’s love and of His 
 own love. That He shall bring them into the 
 fold of Israel (Tholuck), is not implied by the 
 ἀγαγεῖν, which ‘‘*means neither adducere, bring 
 Vulgate, Luther, Beza, Lutthardt [Hengstenb. 
 
 odet]), nor συναγαγεῖν (Euthymius, Casaubon 
 and others), but to lead as a shepherd.’’ Meyer. 
 Bengel: ‘‘ Non opus est illis solum mutare.” Yet 
 the form: ἀγαγεῖν certainly indicates that the 
 imminent manifest leading of these sheep is a 
 Continuation of a secret lea‘ling, previously be- 
 gun (gra/ia preveniens). Christ saw the restric- 
 tion of His ministry to Israel (Matt. x. 5) abol- 
 ished with His death (Matt. xxi. 43; chap xxviii.) 
 As the exalted Christ He was made manifest as 
 the Shepherd of the nations. 
 
 And they shall hear my voice.—Christ’s 
 confideuce in His mission to the Gentiles pre- 
 supposes at the same time an assurance of their 
 destination to salvation and of the divine guid- 
 ance of grace exercised over them. They are 
 already sheep, not merely proleptically speaking 
 (Meyer), for the idea of the sheep which gives 
 heed to the voice of the shepherd, and the idea 
 of the regenerate child of God are not one and 
 the same. The sheep isa symbol of the man 
 who hears the voice of Christ; hence, he is 
 shown to be a sheep by his calling, while regen- 
 eration occurs but in company with justification. 
 
 One shepherd, one flock [μία ποίμνη, εἷς 
 towuyv|.*—The asyndeton betokens the closer 
 connection of thetwo memhers. On an analogous 
 utterance of Zeno in Plutarch} (A/ez., chap. vi.), 
 see Tholuck. The two flocks become one flock 
 by means of the one Shepherd, in Him; not by 
 entrance into the αὐλῇ of the Jews. On the con- 
 trary, the subject recently under consideration 
 has been the leading of the Jewish flock out of 
 the αὐλή to pasturage. Tholuck: ‘Since the Old 
 Testament and the New Testament kingdom of 
 God is but one kingdom, the latter being merely 
 an outgrowth of the former, the Gentiles’ recep- 
 tion into it is pictured as a leading unto Zion (Is. 
 ii. 3; Zech. xiv. 17), by Paul asa grafting into 
 the trunk of the good olive-tree and, similarly, 
 in this passage as a reception into the αὐλή of 
 Israel.” See, against this view, the note to ver. 
 16. Inconnection with the unity of the Old and 
 the New Testament kingdom of God, we must, 
 however, not overlook the antithesis between the 
 typical Old Testament theocracy and the real. 
 New Testament kingdom of heaven. See Dan. 
 vii. 14, The latter does not issue from the 
 former, but the former goes before the latter 
 
 * (Alford: “The μία ποίμνη is remarkable—not μία αὐλή, 
 as characteristically, but erroneously rendered in the E. V.: 
 ποῦ one fold, but one flock; no one exclusive enclosure of an 
 outward church,—but one flock, all Knowing the one shep- 
 herd and known of Him.” 'he E. V. tollowed the Vulgate 
 (svile), Cranmer’s and the Geneva Bible.—P. 8.] 
 
 + (Ofa union of all men ὥσπερ ἀγέλης συννόμα νόμῳ κοινῷ 
 συυτρεφομένης. A stoic dream that can only be realized by 
 Christianity —P. S.] | 
 
 823 
 
 shadow-wise. Christ is the principle of the 
 kingdom of heaven; He is, therefore, also the 
 principle of the unity of the two flocks, Rom. xi. 
 25. Inner relation to Christ being the grand 
 point here, this promise has been fulfilled from 
 the beginning of Christianity (one church); bat, 
 hence, it must also receive at last its perfect ful- 
 filment in appearance. [Christ is, as Bengel re- 
 marks on εἷς ποιμῆν, always the one Shepherd by 
 right, but He is to become so (γενήσεται) more and 
 more in fact. So it may be said, the uaity of 
 Christ’s flock exists virtually from the begin- 
 ning and need not be created, but must be pro- 
 gressively realized and manifested in the world. 
 The unity of the church, like its catholicity and 
 holiness, are in a steady process of growth to- 
 wards perfection. ‘It has not yet appeared 
 what we shall be.” The nearer Christians draw 
 to Christ, the more they will be united to each 
 other. It is a shallow exegesis to say that this 
 word of Christ was completely fulfilled in the 
 union of Jewish and Gentile believers in the apos- 
 tolic church. It was indeed fulfilled then; comp. 
 Eph. ii. 11-22, which isa good commentary on 
 the passage; but it is also inever-expanding ful- 
 filment, and, like His sacerdotal prayer for the 
 unity of all believers, it reaches as a precious 
 promise far beyond the present to the gathering 
 in of the fulness of the Gentiles and such a glori- 
 ous unity and harmony of believers as the world 
 has never seen yet. Meyersayscorrectly: The 
 fulfilment of the sentence began with the anos- 
 tolic conversion of the Gentiles; but it progresses 
 and will only be complete with Rom. xi. 25 f.”— 
 ΒΝ 
 
 vie 17. On this account doth the Father 
 love me.—The freedom of Christ's self-sacrifice, 
 vers. 17 and 18. Various conceptions. 1. Διὰ ᾿ 
 Tovro—ore significatively refers to the following: 
 ‘“« By this doth the love of my Father appear, that 
 I lay down My life only to take itagain” (Bucer, 
 Stier). This view may seem to be upheld by the 
 fact that the love of the Father precedes the work 
 of redemption, and is manifest in the exaltation 
 of Christ. But the love which from eternity has 
 flowed from Father to Son, the love modified by 
 their Trinitarian relation, does not exclude a love 
 to the God-Man, called forth by His historic ac- 
 complishment of the work of redemption, and by 
 His moral conduct onearth. Comp. John viii. 29; 
 Phil. 11.9. Hence 2. Meyer: Διὰ τοῦτο---ὗτι is to 
 be understood as in all passages in John (chap. 
 v. 16, 18; viii. 47; xii. 18, 89; 1 John iii. 1): on 
 this account, because namely,—so that διὰ τοῦτο 
 refers to the words preceding, and 67 introduces 
 an exposition of διὰ τοῦτο. Consequently: ‘there- 
 fore, on account of this my pastoral relation of 
 which I have been speaking (down to ver. 16), doth 
 My Father love Me, because namely, I (ἐγώ with 
 the emphasis of self-appointment, see ver. 18) 
 lay down My life,” efc. Manifestly, the whole 
 thought is contained in vers. 15 and 16 also, for 
 the resurrection of Christ must of course precede 
 the taking possession of the ‘‘ other sheep” from 
 the heathen-world. 
 
 Even the conclusion, in order that I may 
 take it again (iva πάλιν λάβω αὐτήν), is various- 
 ly understood. 1. It denotes the simple conse- 
 quence of the sacrifice of Christ expressed in the 
 preceding clause (Theod. of Mopsuest., and 
 
many others); 2. it indicates the condition (hac 
 lege ut, Calvin, De Wette); 3. the subjective 
 purpose of Christ: because thus only could be 
 fulfilled the ultimate design of the pastoral office 
 ver. 16 (Stier, Meyer); 4. the divine appoint- 
 ment of the aim; namely, in order to take it 
 again, in accordance with the purpose of God, 1 
 Corsi dvi. 29; bom. yw. 17, Rhus) taking 
 again, also, is comprehended in the divine ἐντολὴ 
 τοῦ πατρός, ver. 18. Tholuck. Since the obedi- 
 ence of Christ is here represented as the object 
 of the love of God, ἕνα must undoubtedly be un- 
 derstood as referring to the purpose of Christ; 
 this purpose, however, is not merely subjective, 
 but corresponds with the ἐντολῇ of the Father, 
 which again, isan ἐντολῇ of personal life; this 
 has,not without reason, been urged by Calvin and 
 De Wette. 
 
 The sense then is this: therefore doth My 
 Father love Me, because I, dying, render a sacri- 
 ficial obedience whose principle and motive is 
 infinite trust in the resurrection of My per- 
 sonal life in the fellowship of His absolute per- 
 sonality ; because I do not die despairingly, with 
 the idea of annihilation, but inthe assurance that 
 T shall thus obtain the full revelation of life; or 
 because I fall into the ground like a grain of 
 wheat, in order to bear much fruit. In this vic- 
 torious reliance on the new life in death con- 
 tained in His sacrifice, Christ is the delight of 
 the Father, as, in a similar spirit, the Christian 
 is well-pleasing to God in Christ (see Is. lili. 12; 
 Luke ii. 14; Matt. iii. 17; chap. xvii. 5; John 
 xii, 28; chap. xvii. 1). ‘If the Father love the 
 Son for this reason, this love contains also His 
 love to the world, in the sense of chap. iii. 16. 
 Calvin: amorem unigenito debitum ad nos velut ad 
 jinalem causam refert.”? Tholuck. 
 
 Ver. 18. No one taketh it from me.—As 
 on many other occasions Christ has here, by the 
 solemn asseveration of His voluntary self-sacri- 
 fice, precluded any misconstruction of His death, 
 as if He had succumbed to the hostile power of 
 the world involuntarily and contrary to His ex- 
 pectations.*—I have power to lay it down, 
 and I have power to take it again. Differ- 
 ent interpretations of ἐξουσία. 
 
 1. Ancient dogmatical opinion: the power of 
 the Son of God, the power of the divine nature 
 to render the human nature quiescent in death, 
 and to rouse it again. Tholuck: <« Like ch. xiv. 
 13 a dictum probans for the non posse mori of the 
 Redeemer (Quenstidt, ILL. p. 420, also according 
 to Beck, Christi. Lehrwissenschaft, 11. p. 518 and 
 517). But itis not the intrinsic, physical ne- 
 cessity of death that is denied, but the compul- 
 sive force of circumstances, as ovdeic shows. 
 Nothing is meant but what is contained in Matt. 
 xxvi. 53. Comp. John xiv. 30. Mortality, as 
 also Luther rightly acknowledges, is to be im- 
 puted to Christ, inasmuch as He took upon Him- 
 self sin-infected [?] humanity; see my [Tholuck’s] 
 Commentary on Romans vi. 9.” 
 
 * [Olshausen: “ Ver, 18 shows that neither a compulsory 
 decree of the Father, nor the power of the Evil One occasioned 
 the death of the Son, but that it resulted only from the in- 
 ward impulse of the love of Christ. . . This view sets aside 
 many objections derived from the argument that God, as love, 
 could not deliver the Son to death. The death of Christ is 
 the pure effluence of boundless love, which thus displays its 
 Yery essence in the sublimest form.’—P, 8.] | 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 1 
 
 | 
 
 9 
 
 2. Meyer: ‘*The authorization, in the first 
 place of His self-sacrifice and secondly of His re- 
 assumption of life, resting in the divine ἐντολή." 
 Probably a not altogether correct resumption of 
 the views of Liicke and De Wette. 
 
 3. Liicke: “If the Father have given to the 
 Son to have life in Himself (ch. v. 26), He has 
 also given Him power to take it again. If that 
 power be essentially a moral one, so too is this. 
 But holy, moral power is at the same time always 
 a power overnature. Forasmuch as Christ free- 
 ly died as the Holy One, He likewise had power 
 over death, but as a power in which the power 
 of the Father is always present as absolute cause.” 
 —There, however, the definite distinction: in 
 Himself, ch. ν. 26, is not adhered to. 
 
 4. Tholuck: “ The human πνεῦμα of Christ did 
 not die; His self-activity, gaining still greater 
 freedom by His death, penetrates the bodily or- 
 gan and admits it to the process of spiritualiza- 
 tion; thus, according to ch. y., Christ proceeds 
 in the case of believers. Again, in ch. ii. 19 it 
 is the Son who effects His own resurrection.” 
 
 5. Aseparation of the divine and the human na- 
 ture is unseasonable here. It was in His divine- 
 human nature chat Christ had life, as the princi- 
 ple of immortality and revivification, in Himself, 
 ῖ. 6.5 in personal principial independence, though 
 it was communicated by the Father. In this 
 life-power, as the Man of spirit from heaven (1 
 Cor. xv. 45), He could pass immediately, by 
 transformation, from the first earthly form of 
 existence into the second heavenly one. But He 
 also had power to let His pure and holy body 
 assume the death-form of natural humanity 
 (not by a quiescence of its immortality, but by 
 suffering the natural conditions of death, by hum- 
 bling Himself as a man even to die as men do). 
 He might die, but He could not see corruption ; 
 for He had power to take His life again, τ, e., to 
 cause the transformatory energy reposing in His 
 spirit, now modified into a resurrective energy, to 
 operate within His organism from which life had 
 been expelled. This fact is a re-animation on 
 the part of the Father, since the physical condi- 
 tions of life, the omnipresent healing powers of 
 God in nature, forthwith meet the spirit return- 
 ing to life; it is a spontaneous resurrection, be- 
 cause, at the actual life-call of the Father, Christ 
 from the other world performs the wonder of His 
 seif-quickening. [Comp. ch. ix. 19; xi. 25, ἐγώ 
 εἶμι ἡ ἀνάστασις: 1 Pet. iii. 19, ζωοποιῃϑεὶς mveb- 
 uart. | 
 
 This commandment, 7. ¢., this known, uni- 
 versal law of life. Christ never has but one law 
 of life, for holy life is perfect simplicity. This 
 ἐντολή is the voice of God in unison with His 
 situation and His consciousness. It has a pecu- 
 liar form for each moment, chap. xii. 49. Here, 
 however, He has sketched it in respect of its 
 ground-plan. Itis the fundamental plan fore- 
 tokened in the leading of all Old Testament saints 
 through suffering to glory and reflected in the 
 lives of all the faithful. This ἐντολή bas refer- 
 ence not merely to dying (Chrysostom), nor is it 
 to be understood simply as a promise of new life 
 (many of the ancients); it embraces both con- 
 siderations, their indissoluble connexion being 
 precisely the main point. , 
 
 Vers. 19-21. There was a division there- 
 
CHAP. X. 1-21. 895 
 
 fore again.—The definite presentation of the 
 characteristic features of Christ’s redemptive 
 work again occasions a division among the Jews, 
 vers. 19-21; a division which is to be regarded 
 as the final and most serious one, the furetoken 
 of approaching separations. Be it observed 
 that this division occurs among the “Jews” 
 (not in the ὄχλος), i 6., among the Pharisaic 
 hearers with whom the Lord’s last discussion 
 was, chap. ix. 40. Πάλιν refers to chap. 1x. 10. 
 
 The last words of Christ had indeed the effect of 
 embittering and hardening the majority still 
 more. Theynowadvance the opinion: He hath 
 a demon, e/c.; still they dare not say it to {18 
 face. ‘They propose, however, to treat Him as a 
 madman and pay no more attention to Him. On 
 the other hand, the friendly minority seem to be 
 intimidated in this instance also. It is patent 
 that taey are themselves impressed by the words 
 of Jesus (‘‘these words are not the words,” elec. We 
 but the only argument that they think will tell 
 upon their adversaries is: Can a demon open 
 the eyes of the blind? Meyer: The miracle 
 seemed to them too great to have been performed 
 by such agency, although it results from Matt. 
 xii. 24, that in former times even beneficent 
 miracles may have been ascribed to demons. 
 That passage. however, does not present a view 
 prevalent among the Jews; it merely demon- 
 strates that the spirit of blasphemy ventured to put 
 an evil construction upon all the miracies of Jesus. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. Symbolism of the Theocracy, the Church 
 and the Christian Pastorate. Christ the Door of 
 the Fold, i. ὁ... the fundamental condition of a true 
 pastoral life for all time. 
 
 A. First Parasin: 1715 relation to the shep- 
 herds: Heis the principle, the spirit and the goal 
 of the pastoral office. They are either real shep- 
 herds, or, with the appearance of shepherds, 
 thieves and murderers. a. Characteristics of 
 genuine shepherds: In respect of their rela- 
 tion to Christ, to the porter, to the sheep. (They 
 know the sheep ; the sheep know thes! They 
 lead them out of the fold to the pasture, from 
 forms into life.) 6. Characteristics of false shep- 
 herds: In relation to Christ, to the porter, to the 
 sheep. Pseudo-Christianity in the broader sense 
 of the term: (1) Before the appearance of Christ. 
 τὰ After the appearance of Christ. 
 
 Seconpo Parasite: Lis relation to the sheep 
 Us which the shepherds also belong). Ze the 
 Good Shepherd, the Arch-Shepherd. Property of 
 the Good Shepherd. Antithesis: the hircling 
 and the wolf. «False shepherds in collusion with 
 declared enemies. Pseudo-Christianity in its 
 transition to Anti-Christianity. 
 
 C. Tuirp Parasite: Christ the Head-Shepherd. 
 The other sheep and their union with the sheep 
 of the fold. The end: One Shepherd and One 
 Flock. The condition: the sacrificial death of 
 Jesus. The freedom of [lis self-sacrifice. The 
 three periods of the divine pastoral office on 
 earth; a. Christ the spirit and root of the pastoral 
 office. Applied pre-eminently to the Old Testa- 
 ment time. ὦ. Christ the Arch-Shepherd.  Ap- 
 pearance, life and work of Jesus. c. Christ the 
 Lead-Shkepherd. The New Testament Church. 
 
 2. The dechristianized official life. How the 
 thief gradually branches out into the hireling 
 and the wolf. The thief andthe robber. The 
 render and scatterer. How he neither knows, 
 nor will know, any door of the fold, either for 
 ingress or egress. How he at last vanishes from 
 the scene, and there is but One Shepherd, One 
 Flock. When the right motive is absent, there 
 are always false motives (egotistical worldly ones); 
 wherethe true means of entrance are not, there 
 are always false ones (simony in the fullest sense); 
 where true pastoral labor is not, a destructive 
 influence over the flock invariably takes its place. 
 
 ὃ. Christ the Door of the Fold or Old 'Testa- 
 ment Theocracy: (1) For protection from with- 
 out during the night-time, (2) for removal to the 
 pasture in the New Testament morning. 
 
 4. Church-life at the core a personal relation: 
 
 1) The Shepherd and the favorite sheep and the 
 sheep in general; (2) the sheep which under- 
 stand His call,—which at least know Him by the 
 tone of His voice. 
 
 5. Decisive mark of the true shepherd: Love 
 to the sheep, faithfulness, devotion to them unto 
 death. The death of the Arch-Shepherd, the 
 preservation of the sheep. 
 
 6. The end: One Shepherd, One Flock. 
 
 7. The mystery of the resurrective power in 
 the dying Christ. 
 
 The opinion of enemies touching the shep- 
 herd’s call of the Lord. The disagreement be- 
 tween friends and enemies progressing towards 
 separation.—See, moreover, in reference to par- 
 ticular details,—for example the doctrine of ex- 
 communication—the above Exegetical Notes. 
 
 HOMILETICAL AND PRACTICAL. 
 
 Trial of the excommunication or ban-decree 
 of the Pharisees on the part of the Lord—Triat 
 of the spiritual administration of office by ive 
 symbol of pastoral life.—Harthly pastoral affairs 
 un image of spiritual pastoral attairs.—The three 
 parables of Christ concerning the marks of gen- 
 uine shepherds: 1. They are called through oP 
 pastor a spirit of Christ (by Him, in Him, 
 llim); 2, they are themselves sheep in Him, ‘ths 
 Arch-shepherd ; 3, they rejoice at the union of 
 the divided flock, the scattered sheep.—Christ’s 
 conception of the pastoral office. 
 
 The first parable, or Christ the Door of the fold. 
 1. What the passing by imports: a, denial of the 
 door; 6, an arbitrary climbing in; 6, denial of 
 the sheep; d, stealing, strangling, destroying. 2. 
 What the going in through the door imports; a. 
 recognition of the door and the porter; ὁ, ἃ eall- 
 ing of the sheep; 6, a leading of them out to the 
 pasture; d, the proving one’s self to be a shep- 
 herd in the pasture also.—The voice of the shep- 
 herd and the voice of the stranger—What Christ 
 understands by the voice of the pastor.—The door 
 to the church and the door to the hearts (to the 
 fold and to the sheep) one.—The cordial under- 
 standing between shepherd and flock. 
 
 The second parable, or Christ the Good Shep- 
 herd. 1. His pastoral aim, ver. 10; 2. His pas- 
 toral mind, ver. 11; 8, His pastoral zeal. He 
 eo the hireling, opposes the wolf, vers. 12, 
 
 13; 4. His pastoral joy, vers. 14, 15. —The hire-~ 
 ling and the wolf in the flock of Christ: 1. In 
 
THE GOSPEL ACCORDING TO JOHN. 
 
 respect of their contrast; 2. in respect of their 
 eonnection.—The sheep are His: 1. By original 
 nature; 2: by divine appointment; ὃ. by virtue 
 of His self-sacrificing fidelity. —The Good Shep- 
 herd knows His own: 1. By their attraction to 
 dlim; 2. by their tractableness. 
 
 The third parable: ‘‘And other sheep I have.” 
 1. Sheep without a fold, without pasture, without 
 shepherds, and yet His sheep, or the wonders of 
 gralia preveniens. 2, Attested as sheep; a, by 
 1115 destination to die for them and to be exalted 
 to glory in order to lead them; ὁ, by the fact 
 that they know His voice; 6, by their becoming 
 under Him, the Shepherd, One Flock with the 
 former sheep.—‘‘And there shall be one -flock, 
 one Shepherd.” —The death of the faithiul Shep- 
 herd, the revelation of the divine pastoral fields; 
 1. The sign of true shepherds and true sheep; 2, 
 the salvation of the flock; 3, their union under 
 the one Shepherd’s staff of Christ.—The word of 
 Christ: One Shepherd, one flock; 1. How it has 
 already been invisibly fulfilled; 2. how its ful- 
 filment shall one day be fully visible; 8. how it 
 is continually being fulfilled more and more in 
 great signs.—The One Shepherd is Christ alone, 
 as believers alone constitute the One Flock.—The 
 freedom in the self-sacrifice of Christ: 1. As a 
 power of love; 2, as a power of life; 3, as a 
 power of hope.—The mark of genuine, pious sub- 
 mission to God unto death, is the hope of resur- 
 rection.—True joyfulness in sacrifice is always 
 at the same time an assurance of resurrection.— 
 The death of Christ the consummation of the 
 good-will of God to mankind in Him.—The death 
 of Christ the unique great deed, 1 Johniv. 9.—The 
 communion of God a kingdom of personal life.— 
 How the word of Christ concerning His faithful- 
 ness aga Shepherd itself severs the true menibers 
 of His flock from His enemies (the prelude to the 
 final future separation of sheep and goats). 
 
 Srarke: The church (Theocracy) resembles a. 
 
 sheep-pen (a fold): 1. Unity of the sheep; 2. 
 goats among them, hypocrites; 5. protection from 
 cold, thieves, robbers; 4. of mean appearance; 
 5. in wildernesses yet fruitful places, (or rather 
 in solitary but grassy pastures). Considered 
 significant of separation from the world; riches 
 of the Word of God, e/e., (Hzek. xxxiv. 1; Jer. 
 xxi, Ws Matt. ix. 86) Is, xl. il: 1.23%" Hos: vi. 
 9, ete.)—Zutsius: The mask must finally be 
 torn away from unfaithful shepherds, wicked 
 teachers.—The door of faith, of the mouth, of 
 heaven, ee. All such doors must be opened to 
 us by the Holy Ghost.—Shepherds and sheep are 
 together; preachers must not sunder themselves 
 from their hearers. —Cansterin: Inallagesa frue 
 though invisible church has existed, which has 
 not listened to seducers, but has followed Christ 
 only.—QursneL: We never know better what is 
 meant by good shepherds and hirelings, than in 
 times of persecution.—Men may flee not only in 
 body, but also in spirit.—False prophets called 
 dumb dogs, Is. ἵν]. 10; Ezek. xiii. 5,—who, as 
 shepherds, assume a very bold front, and yet flee 
 when they should stand.—Zerisius: O gracious, 
 cordial and blessed acquaintance of Christ and be- 
 lievers!—Who would count his life too dear when 
 the honor and will of Christ demands it? Christ 
 affords all men at all times, and in all places, 
 8) opportunity of becoming sheep of His flock. 
 
 Braunye: Ps. lxxvili. 72: Ezek. xxxiy.—-A 
 hireling gradually becomes a thief and a mur- 
 derer because he has not a shepherd’s heart.— 
 Gossner: Where do the thieves climb in? How 
 do they enter upon the office of teachers, into the 
 churches? Ambition and avarice, e/e.—The har- 
 mony existing between Christ and the Holy Ghost. 
 —They flee from him (the sheep from the 
 stranger). They do not in addition, however, 
 use violence towards him.—Hence the world’s 
 lamentations over the obscurity of the Bible: 
 The porter does not open to them because they 
 are not sheep. But why do the simple under- 
 stand? Because they are sheep. 
 
 Hevupner: ‘He that entereth not in at the 
 door.”” General import: He who does not enter 
 upon his work as a teacher in the open way, 
 pointed out by God Himself. Special import: 
 He who fails to enter upon the office of a teacher 
 through the Messiah whom God has ordained, 
 with faith in Him, in His strength and in fellow- 
 ship witn Him,—**But climbeth in some other 
 way.’ The general meaning of this is: He who 
 seeks to gain access to the people and to obtain 
 office and authority with them by unlawful 
 means, without inward calling and with carnal 
 views.—A soul-murderer is far more horrible 
 than a body-murderer.—Faise preaching, wolf’s 
 preaching, as Luther calls it.—Poor fools, who 
 seek to press into hearts by their strength, art or 
 clamor.—Sheep, souls who already feel drawn 
 to the Saviour, soon obtain a right discernment. 
 —HTle calleth His sheep by name. In this see the 
 special care of souls.—One’s life is more edifying 
 than one’s doctrine.—Ver. 6. How many thou- 
 sands of hirelings have read this text without 
 noticing how it touches them.—On the first peri- 
 cope, vers. 1-11: Comparison of false teachers 
 and Christ.—How shall Christians learn to dis- 
 tinguish misleaders from true leaders ?— The 
 Good Shepherd. Love will run some risk.—The 
 wolf. The devil and men resembling Satan.— 
 An evil spirit has supplanted the old public spirit 
 of faith.—The extent of the love of Christ.—Sueh 
 a great, wide-embracing heart is proof of the 
 wide-embracing spirit.—If we grow more like 
 Jesus our hearts also expand.—In Christ is the 
 centrum uniiatis of the churches.—On the second 
 pericope, vers. 11-21 (Misericordias): The mu- 
 tual fidelity of Jesus, the Good Shepherd,and His 
 flock.—Ver. 18. The death of Jesus a voluntary 
 self-surrender. 
 
 ScuneinxMAcHER: Those who are able to pro- 
 mote the outward prosperity of men should make 
 use of this excellent gift; but they should neither 
 believe themselves nor persuade others that they 
 thereby give men the right and the true.—( Faith- 
 ful following of Jesus:) The bond of faithful- 
 ness which has held the little troop of believers 
 together through all seasons of disgrace and per- 
 secution. —MARHEINEKE: The invisible rule of 
 Christ over all human souls.—H6prner: What 
 relation does the Reformation sustain to the 
 promise of the Lord: Thereshall be one flock and 
 One Shepherd ?—Burt: The acquaintanceship 
 between Christ and believers. — RAUTENBERG ; 
 The dispersion of the flock of Christ.—ARNprT , 
 The Good Shepherd knows His sheep: 1, By 
 their faith; 2, by the Holy Ghost; 8, by the re- 
 newal of their lives; 4, by prayer.—FLOREY: 
 
CHAP. X. 1-21. 
 
 827 
 
 In the pastoral office of the Lord the glory of His 
 divine love is revealed.—AuHLFELD: The Good 
 Shepherd and His flock. 
 
 [Craven: Christ the author and finisher of our 
 faith: 1. the shepherd who seeks the unfolded 
 sheep and guides them (ver. 16); 2. through Him- 
 self, the door; 3. to Himself, the governing, 
 nourishing and protecting Shepherd.—Christ the 
 door, denoting—l, His authority to admit and 
 shut out; 2. His sacrifice, Heb. x. 19, 20.—Vers. 
 19-21. The division occasioned by the revelation 
 of unpleasant or mysterious truth. Unbelief 
 ignores miracles because of difficulties; faith 
 ignores difficulties because of miracles.—From 
 Curysostom: Ver. 1. The Scriptures the door ; 
 they 1. admit to knowledge of God; 2. pro- 
 tect the sheep; 3, shut out wolves; 4, bar en- 
 trance to heretics.—(Our Lord calls Himself the 
 door, ver. 7; He is the door as He introduces 
 us to the Father, but the Scriptures are a mani- 
 festation of Christ, and in certain respects they 
 are what He is.—H. R. C.)—Some other way (ver. 
 1), the commandments and traditions of the 
 Scribes and Pharisees.—From AuausTIne: Christ 
 a lowly door—he who enters through Him must 
 be lowly, the proud cliinb up some other way.— 
 Ver. 3. He leadeth them out, implies that He looses 
 the chains of their sins that they may follow 
 Him.—Ver. 6. Our Lord: 1. feeds by plain 
 words ; 2. exercises by obscure.—Vers. 5, 8. The 
 times (before and after the advent) different; the 
 faith, the same.—Ver. 8. By going in, i. e., by 
 Juith, they have life; by going out, t. e., by death, 
 they have life more abundantly.—Vers. 7, 9. How 
 does He enter by Himself? We enter by the door 
 because we preach Christ, He preaches Himself. 
 —Ver. 11. The good Shepherd; 1, not because 
 He gave His life, but 2. because IIe gave His life 
 for the sheep, 1 Cor. xiii. 3.—Ver. 18. He shows 
 His natural death was the consequence; 1. not 
 of sin in Him, but 2. of His own will, as to the 
 (1) why, (2) when, (3) how.—From Turopuny- 
 tact: Ver. ὃ. The Holy Spirit the porter, by 
 whom; 1. the Scriptures are unlocked; 2. the 
 truth revealed.—Ver. 10. The thief is the devil, 
 who 1. steals by wicked thoughts ; 2. kills by the 
 assent of the mind to them; 3. destroys by acts. 
 —Ver. 14. The good Shepherd knows His sheep 
 (and ts known by them.—H, R. C.), because He is 
 so attractive to thein.—From Greagory: Ver. 9. 
 Shall go in, i.e., to faith; shall go out, . 6.. to 
 sight; jind pusture, 7. e., in eternal fulness.—Ver. 
 11. He, 1. did what He bade; 2. set the example 
 of what He commanded.—Vers. 12, 13. An hire- 
 ling holds the place of a shepherd, but 1. seeks 
 not the gain of the sheep; 2. pants after the good 
 things of earth; 3. rejoices in the pride of sta- 
 tion. The hireling flees; 1. not by changing 
 place, but 2. by withholding consolation. The 
 hireling does not face danger, lest he should lose 
 what he loves. Whether one be a shepherd or 
 an hireling cannot be told for certain except 
 in time of trial.—Ver. 15. By my love for my 
 sheep, | show how much I love my Father.— 
 From Aucuin: Ver. 18. The Worn does not re- 
 ceive ἃ commandinent by word, but contains in 
 Himself all (lis Father’s commandments.—From 
 Mevancuruon: Ver. 4. A picture of atrue pastor; 
 he shall 1. be saved himself; 2. go into intimate 
 communion with God; 3. go forth furnished with 
 
 gifts and be useful in the church; 4. find food and 
 refreshment for' his own soul.—From Muscutus: 
 Ver. 9. Our Lord does not say; 1, if any learned, 
 or righteous, or noble, or rich, or Jewish man, 
 but 2. if any man.—Ver. 12. Churches cannot 
 keep together without (faithful) pastors, the wolf 
 seuttereth them.—From M. Henry: The simili- 
 tude is borrowed from the custom of the country; 
 similitudes should be taken from those things 
 which are familiar, that the things of God be not 
 clouded by that which should clear them.—The in- 
 dustry of the wicked todo mischief should shame 
 us out of slothfulness and cowardice in the service 
 of God (ver. 1).—The rightful owner enters in by 
 thé door as one having authority (ver. 2).—Good 
 men havethe good qualities of sheep; 1. harmless, 
 2. meek, 8. patient, 4. useful, 5. tractable to the 
 Shepherd, 6. sociable, 7. much used in sacrifice. 
 —The good Shepherd 1. knows His own sheep, 
 2. calls each one by name, 3. marks them, 4. 
 leads them out fo pasture, 5. makes them feed 
 and rest, 6. speaks comfortably to them, 7. guards 
 them, 8. guides them by going before.—Christ’s 
 explicution of the parable; whatever difficulties 
 there may be inthe sayings of Jesus, we shall 
 find Him willing to explain, if we be willing to 
 understand; one scripture expounds another.— 
 Though it may be a solecism in rhetoric to make 
 the same person to be both the door and the shep- 
 herd, it is no solecism in divinity to make Christ 
 have His authority from Himself—Himself to enter 
 by His own blood into the holy place.—Christ the 
 door, 1. a door shut, to keep out thieves and rob- 
 bers, 2. a door open, for passage and communi- 
 cation—(1) by Him we have our first admission 
 into the flock, (2) by Him we go in and out in 
 religious conversation, (9) by Him God visits 
 and communicates with the church, (4) by Him 
 we are at last admitted into heayen.—The mis- 
 chievous design of the thief; the gracious design 
 of the shepherd—(1) to give life to the sheep, 
 (2) to give His life for the sheep.—A description 
 of bud shepherds—1. their Lad principles (as hire- 
 lings), (1) the wealth of the world their chief 
 goo, (2) the work of their place the least of 
 their care; 2. their bad practices the effect of bad 
 principles, (1) they desert the flock when danger 
 threatens, (2)(they τοῦ when in apparent safety. 
 5. Rh. C.)—The acquaintance of Christ with 
 those hereafter to be of His flock (ver. 16); Ob- 
 serve l. the eye Christ had to the Gentiles, 2. 
 the purposes of His grace concerning them 
 (** them also I must bring”): (a) the necessity of 
 their case required it, (Ὁ) the necessity of Mis own 
 engagements required it; 8. The blessed effect of 
 lis purpose, (4) they shall hear my voice—not 
 only shall my voice be heard among them but by 
 them, (6) there shall be one fold (flock) and one 
 Shepherd—Jews and Gentiles (all classes) being 
 united to Christ, unite in Him.—Christ takes off 
 the offence of the cross by four considerations 
 (vers. 17, 18), the laying down of His life was 
 1. in order to His receiving it again, 2. the con- 
 dition of His exaltation—therefore doth My Father 
 love Me, 3. voluntary, 4. by order and appoint- 
 ment. of the Father.—Better that men should be 
 divided about the doctrine of Christ than wniled 
 in the service of sin (ver. 19).—From ΒΟΚΚΙΤΤ: 
 He calleth His own sheep by name (ver. 5)—this 
 denotes, 1. a special love He bears them, 2. a 
 
828 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ” 
 
 special care He has over them, 8. a particular | 
 acquaintance with them.—/Ze goeth before them 
 (ver. 4), He treads out those steps which they 
 take in their way towards heaven.—He does not 
 say all that were sent before Me, but all that came 
 before Me (ver. 8).—The properties of a good 
 shepherd—1, to know all his flock, 2. to take care 
 of them, 3. to lay down his life for them, 4. to 
 take care for increasing his fold (ver. 16) —From 
 Besser: Ver. 14, Am known of Mine; a rebuke 
 of those doubters who in voluntary humility re- 
 fuse to be sure of their salvation.—From Srier: 
 I, Concerning the true and false shepherd gen- 
 erally in order to a transition to Christ Him- 
 self, who is in the fwdlest sense the Shepherd :¢1. 
 the fundumental difference, @. e. the entering in to 
 the fold through the right door (vers. 1, 2); 2. 
 the difference as to result, the true shepherd, (1) 
 is admitted by the porter, (2) is acknowledged by 
 the sheep, (3) leads them out going before, (4) they 
 follow—the stranger, they (1) follow not, (2) flee 
 from (vers. 8-5). IL. The medium of transition 
 concerning Christ as the door: 1. to the sheep 
 for all under-shepherds (vers. 7, 8), 2. more com- 
 prehensively, of the shepherds and the sheep (ver. 
 9). IIL. The ¢rwe and good shepherd in the sole 
 and supreme sense, 1. in contrast with the eneny 
 and his servants, with (1) the ¢hief (ver. 10), (2) 
 the hireling and the wolf (vers. 11-18). 5. indepen- | 
 dently (vers. 14-18).—Ver. 38. Preaching is the 
 calling of individuals, and finds its consummation 
 in the special care of souls; the leading out re- 
 quires the going before of the shepherd in li/eand 
 example.—Ver. 14. My sheep—mine, a plain indi- 
 cation that there are false sheep [? goats rather 
 according to Scripture language] as well as false 
 shepherds.—From Rye: The use of a parable to 
 convey indirectly a severe rebuke. Ver. 2. If we 
 would know the value of a man’s ministry we 
 must ask—Where is the door? does he bring for- | 
 ward Christ and give Him His rightful place ?— | 
 Ver. 3. The character of a true shepherd shown, 
 1. the porter knows by his manner of approach 
 that he isa friend, 2. the sheep recognize his 
 
 voice, 3. he calls each sheep by its own name, 4. 
 he leads the sheep out to pasture.—Vers. 4, 5, 
 A spiritual instinct in believers which generally 
 enables them to distinguish between ¢rue and 
 
 false teaching, 1 John ii. 20.—Ver. 6. They un- 
 
 derstood not; if Christ was not understood, His 
 ministers cannot wonder that they are often mis- 
 understood.—Ver. 9. Go in and out is a Hebra- 
 ism, 1. implying a habit of using a dwelling asa 
 home, 2. expressing the habitual and happy inter- 
 course of a believer with Christ.—Vers. 11-13. 
 The great secret of a useful and Christ-like minis- 
 try is to love men’s souls; he that is a minister 
 
 |merely to get a living, or to have an honorable 
 
 position, is the hireling of the verses. he true 
 pustor’s first care is for his sheep; the fuwlse pas- 
 tor’s first thought is for himself.—Ver. 14. Christ 
 knows all His believing people; He knows 1. 
 their names, 2. their families, 3. their dwelling- 
 places, 4. circumstances, 5. private history, 6. 
 experience, 7. trials.—Ver. 16. One jlock (ποίμνη 
 not αὐλὴ}; there is only ‘*One Holy Catholic 
 Church,” but there are many various visible 
 churches.—From Barnes: Vers. 1, 2. The only 
 way of entering the Church is by the Lord Jesus, 
 2. 6. by, 1. believing on Him, 2. obeying His com- 
 mandments.—Ver. 10. Life—more abundantly ; 
 they shall have, 1. not merely life, 1. 6. bare ex- 
 istence, but 2. all those superadded things which 
 are needful to make life blessed and happy (both 
 here and hereafter. KE. R.C.)—Ver 21. The preach- 
 ing of Jesus always produced effect—it made 
 bitter enemies, or decided friends. Not the 
 fault of the gospel that there are divisions, but 
 of the unbelief and mad passions of men.—From 
 Owen: Ver. 5. The blessings promised are two- 
 fuld, 1. perfect safety (shall go in and out), 2. 
 abundance of pasturage.—Ver. 15. flay down My 
 life; the consequence and illustration of His love.— 
 Ver. 18. The fact that Christ’s death was volun- 
 lary shows that it was necessary.—From WEBSTER 
 aud Winxinson: Ver. 9. There is no door be- 
 tween the soul and Christ.—Ver. 16. Eph. ii. 11- 
 22 a perfect commentary on the passage. | 
 
 FOURTH SECTION. 
 
 The separation between the friends and 
 
 foes of Christ, the children of light and 
 
 the children of darkness. 
 CuaptTers X. 22—XIII. 80. 
 
 1. 
 
 ANTITHESIS BETWEEN THE UNBELIEVERS IN JUDEA, WHO WISH TO KILL THE LORD, AND THE BELIEVERS 
 
 IN PEREA, AMONG WHOM HE FINDS REFUGE. 
 THE FINAL CONFLICT BETWEEN THE FALSE 
 FOLLOWED SPEEDILY BY THE STONING. 
 CHRIST THE SON OF GOD. 
 THE OLD COVENANT. 
 
 THE FEAST OF 
 MESSIANIC HOPE 
 THER TRUE 
 THE ACTUAL REALIZATION OF THE DIVINE AND MESSIANIC FORMS OF 
 
 THE DEDICATION OF THE TEMPLE. 
 AND THE TRUE MESSIANIC WORK 5 
 
 AND THE FALSE DEDICATION OF THE TEMPLE, 
 
 Cuar. X. 22-42. 
 
 22 
 
 23 cation occurred at Jerusalem], and [omit and] it [It] was wister [,]. 
 
 And it was at Jerusalem the feast of the dedication [Then the feast of the dedi- 
 
 And Jesus 
 
 24 walked [was walking, περιεπάτει] in the temple in Solomon’s porch. Then came 
 the Jews round about him, and said unto him. How long dost thou make us to 
 
 doubt [agitate our souls, hold our minds 
 
 in suspense]? If thou be [art] the Christ, 
 
CHAP. X. 22-42. 329 
 
 25 tell us plainly [frankly]. Jesus answered them, I told you [spoke to you], and ye 
 believed [believe]' not: the works that I doin my Father’s name, they [these] bear 
 26 wituess of me. But [Nevertheless] ye believe not, because [for, γάρ] ye are not of 
 27 my sheep, as I said unto you.” My sheep hear [heed] my voice, and I know them, 
 28 and they follow me: And I give uuto them eternal life; and they shall never perish, 
 neither shall any man [and no one shall] pluck [tear] them out of my hand. 
 R29 My Father, which gave them me [who hath given them to me], is greater [some- 
 ‘thing greater, μεῖζον] than all,’ and no man [no one] is able to pluck [tear] them 
 20 [anything (at all) ] out of my Father’s hand. Land my [the] Father are one 
 [᾿γὼ καὶ ὁ Latip ἕν ἐσμεν]. 
 81 Then the Jews [The Jews therefore] took up stones again to [in order to, ἵνα] stone 
 32 him. Jesus answered them, Many good works have 1 shewed you from my [the] 
 33 Fataer; for which of those [these] works do ye stone me? TheJews answered 
 him, saying, [omié saying]* For a good work we stone thee not; [,] but for blas- 
 84. phemy; and because that [omit that] thou, being a man, makest thyself God. Je- 
 sus answered them, Is it not written in your law, ‘I said, Yeare gods? (Ps. lxxxii. 
 3) 6). Ifhe called them gods, unto whom the word of God came, and the Scripture 
 36 cannot be broken [made void], Say ye of him, whom the Father hath [omit hath] 
 sanctified, and sent into the world, ‘‘Thou blasphemest ;’ because I said, I am the 
 37, 38 Son of God? IfI do not the works of my Father, believe me not. Butif I 
 do [them], though ye believe not me, believe tae works; that ye may know, and 
 believe [unders.and],° that the Father ἐδ in me, and I in him [in the Father].* 
 39 Therefore they sought again to take [seize] him; bat [and] he escaped [passed 
 40 out, went forth, ἐξηλλεν} out of their hand, And went away again beyond [the] 
 Jordan into [to] the place where John at first baptized [was baptizing]; and there 
 41 he abode. And many resorted [came] unto him, and said, John did no miracle 
 [John indeed wrouzht no sign]: but all things that John spake [said] of this 
 42 man were true. And many believed on [in] him there. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 25.—[Tischend., Alf., efc., read οὐ πιστεύετε instead of ob« ἐπιστεύσατε.---». 5.7 
 
 2 Ver. 20.---ὠΕἾἈἼῴαθὼς εἶπον ὑμῖν probably erroneously considered a supertiuous addition, on which account it is wanting 
 in Codd., B. Κα, L., εἰο. [It is wanting also in Cod. Sin., omitted by Vischend., bracketed by Aliord.—P. §.] 
 
 3 Ver. 29.—['The received text reads: ὃ πατήρ μον ὃς δέδωκέ, μοι, μείζων πάντων ἐστί, the Huther who hath given (them) 
 to me is greater than all; but the best authorities omit μου, and read o for os, and μεῖζον for μείζων. Vert.: Puter quod 
 mihi dedit, majus est omnibus. So Tischendorf: ὁ πατὴρ ὃ δεδωκέν μοι πάντων μεῖζόν ἐστιν, thit which the Futher hath given 
 me is greater than all. But this gives no good sense. ‘The neuter μεῖζον was no doubt the original reading, but as transcri- 
 bers did not understand it as belonging to πατήρ, they changed ὃς into the nenter. Restoring os, we get the sense: “Lhe 
 Futrer (or, My Fuher, if we retain pov) who hath given (them) to me, is something greuter (ὦ greater power) than all.’ On 
 the different readings see the apparatus in Tischend., ed. 8 —P. §.] 
 
 # Ver. 33.—Aéyovtes must be dropped in accordance with preponderant authorities. [λέγοντες is omitted in Sin., A. B. K. 
 L., efc.; it occurs in Ὁ. E. (ἃ. IL.. ete.} : 
 
 δ Ver. 383.—Meyer, in company with Lachmann and Tischendorf [Alford]. prefers the readins: ἵνα γνῶτε καὶ γινώσ- 
 κητε [lvarn and know, or, know and understand), in accordance with B. L. X., supposing the γινώσκητε, on acconat of a 
 failure to comprehend it, to have been changed into πιστεύσητε [believe|. But meanitestly the lec’. recepfa might at an carlier 
 period have appeared strange to minds of the Alexandrian school. Yet its sense, notwithstanding the objections raised 
 against it, is rich and pertinent. 
 
 ὃ Ver, 38.—Instead of ἐν αὐτῷ, B. ἢ. L. [Sin.], εἰο., most versions, etc., read ἐν τῷ πατρί. 
 
 departure from Galilee by great multitudes that 
 accompanied πὰ through Persea, whereas the 
 
 EXEGETICAL AND CRITICAL. ; ; 
 greatest secresy had been observed on the ocea- 
 
 [Liicke introduces this Discourse at the Feast 
 of Dedication, vers. 22-42, with the remark: “The 
 conflict thickens, the issue looms up with 
 certainty, the great hour approaches swiftly.” 
 The section is remarkable for one of the strongest 
 assertions of Jesus concerning His dynamic and 
 essential oneness with, and personal distinction 
 from, God the Father, ver. 80.—P. 5.7 
 
 Ver, 22. The feast of the dedication of 
 the temple.—Christ, after His appearance at 
 the Feast of Tabernacles, returned to Galilee 
 (Leben Jesu, vol. 11. p. 1004), in order to pre- 
 pare the great body of His disciples for the last 
 decisive journey to Jerusalem. The proof of 
 this is given above. According to the testimony 
 of the Synoptists, Jesus was followed at His final 
 
 sion of His journey to the Feast of Tabernacles.* 
 The charge of *‘ harmonistic hypothesis,” made 
 against this assumption, is utterly without 
 weight; πάλιν, ver. 40, assuredly has reference 
 to the presupposition that Jesus had before so- 
 journed in Perea. Tholuck alleges, in opposi- 
 tion to the view of Paulus, Ebrard, P. Lange 
 and Neander, that the feast of the dedication 
 of the temple might be celebrated out of Jerusa- 
 
 * (The same view of a new visit to Jerusalem is taken by 
 ler, Ebrard, Luthardt, Godet, Alford; while Meyer, 
 ler, lengstenberg, Ewald and Owen assume that Jesus 
 during the two months intervening between the feast of Ta- 
 bernacles and that of the Dedication remained at or in the 
 neighborhood of Jerusalem. The words ἐν τοῖς “lepova. 
 favor Dr. Lange’s view and seem to indicate a previous ab 
 sence from the city.—P. 8.] 
 
830 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 lem; it, however, by no means follows that it 
 must be celebrated out of that city. The evan- 
 gelical history is made to exhibit a strange 
 anomaly by the supposition that Jesus passed 
 two entire months (between the Feast of 'Taber- 
 nacles and that of the Dedication of the Temple) 
 in Jerusalem, without leaving any traces or re- 
 miniscences of His stay. ‘his journey to the 
 Feast of the Dedication may be regarded as an 
 episode in the journey to the last Passover,—the 
 latter journey being begun with full decision of 
 purpose as openly and at as early a period as 
 possible. 
 
 The Feast of the Dedication of the Temple was 
 by no means so insignificant; it must, from its 
 nature, draw the Israelite, and hence the Lord 
 individually to the temple, so long as He had 
 not come toa positive rupture with the temple. 
 It was the feast of renovation (1231, ἐγκαίνια) 
 instituted by Judas Maccabeeus (1 Mace. iv 36; 
 2 Mace. x. 6; Joseph. Antigu. x. 7, 6 [xii. 7, 7]) 
 in commemoration of the purification and fresh 
 dedication of the temple after its profanation by 
 Antiochus Epiphanes; it was the type of the 
 Christian festival of church dedication (which is 
 also called ἐγκαίνια). The celebration lasted 
 eight days, commencing with the 25th of the 
 month Kislev (the middle of December); its jubi- 
 lant pageantry resembled that of the Feast of 
 Tabernacles; there was especially a general 
 illumination of the city, and hence the feast was 
 also called τὰ ψῶτα, while from its fundamental 
 idea it derived the name of ἡμέραι ἐγκαι"σμοῦ 
 Tov ϑυσιαστηρίον. 
 
 At Jerusalem.—Even if there was a general 
 observance of tue feast throughout the country, 
 its centre was of course the temple.* 
 
 it was winter (-weather).—As this remark 
 is designed as an explanation of what follows, it 
 is not to be regarded (with Licke [ Meyer, Al- 
 ford]) as merely denoting the wintry season, in 
 order thus to explain [to Greek readers] why 
 Jesus walked in a porch of the temple, particu- 
 larly as the temple was ordinarily the constant 
 resort of Jesus when He was in Jerusalem. The 
 raw wintry weather is at the same time indi- 
 cated (Matt. xvi. 3, Clericus, Lampe), very prob- 
 ably in explanation of the circumstance that Jesus 
 was, for the instant,not encircled and protected by 
 the customary throngs of faithful followers, when 
 the Jews suddenly surrounded tim. 
 
 Ver. 23. In Solomon's porch [arcade, colon- 
 nade ].—The στοὰ Σολομῶνος (Acts iil. 11) was 
 according to tradition incorporated into the new 
 temple buildings as a venerable remuant of the 
 temple of Solomon (Josephus Antiqu. xx. 9, 7). 
 It was situated on the eastern side of the temple- 
 porch (στοὰ ἀνατολικῇ in Josephus). Exegetes 
 direct attention to the trace of eye-witness-ship 
 in this remark (comp. ch. vill, 2U).% 
 
 * [The temple was soon to be profaned again and to he de- 
 
 stroyed by the Romans. But Christ raised His own body, 
 and with it the indestructible temple of the true worship of 
 God. WWooker and Wordsworth infer from the feasts of Dedi- 
 cation and of Purim the lawfulness of appointing religious 
 festivals by Haman authority.—P. 8.] 
 
 + | Wordsworth has a long note here on the supposed spi- 
 ritnai signification of this remark (χειαὼν qv) and the inner 
 sympathy between the world of nature and the world of 
 grace. But it is imposition rather than exposition. — '.8.| 
 
 1 [So Meyer: “The indicat on of this specific locality be- 
 longs to the traces of eye-witness-ship (Augenzeugenschaft), 
 
 [In the same place the apostles afterwards 
 wrought miracles and proclaimed the gospel of 
 Christ, Acts iii. 11; v.12. Large portions of 
 massive masonry, evidently belonging to the 
 early ages of the temple, are still found on the 
 temple area. Dr. Robinson (Researches, Am. ed., 
 1856, vol. 1. p. 289), after describing these ruins, 
 says: “The former temple was destroyed by 
 fire, which would not affect these foundations; 
 nor is it probable that a feeble colony of return- 
 ing exiles could have accomplished works like 
 these. ‘There seems, therefore, little room for 
 hesitation in referring them back to the days of 
 Solomon, or rather of his.successors, who, accord- 
 ing to Josephus, built up here immense walls, ‘im- 
 movable for all time’ (ἀκινήτους τῷ παντὶ χρόνῳ, 
 Antig. xv.11,8). Ages uponages have since rolled 
 away, yet these foundations still endure, and are 
 immovable as at the beginning. Nor is there 
 aught im the present physical condition of these 
 remains, to prevent them from continuing so long 
 as the world shall last. It was the temple of the 
 living God; and, like the everlasting hills on 
 which it stood, its foundations were laid for all 
 time.”—P.5S. 
 
 Ver. 24. Then came the Jews around 
 him [lit. gathered around him ina circle, 
 ὀκύκλωσαν αὐτόν]7.---ΤἸῦ is manifest that Jesus 
 is at this time destitute of adherents,—a situa- 
 tion of which the hostile Jews promptly take 
 advantage.* He finds Himself unawares en- 
 circled by them. He must, however, have had 
 llis reasons for permitting the arrival of this 
 moment. Here again are things spoken, by 
 which their most secret thoughts are laid bare 
 and exposed to the illumination of the word of 
 Christ. Asa matter of course, these Jews are 
 Pharisees; the position assumed by them and 
 Jesus’ answer to them, ver. 26, prove that they 
 are likewise members of the Sanhedrin. 
 
 How long dost thou agitate our soul? 
 
 Ἕως πότε τὴν ψυχὴν ἡμῶν aipetc;|—Not: how 
 long dost Thou take possession of our hearis, but, 
 how long dost Thou raise us up, excite us, how 
 long dost Thou hold our souls in suspense? See 
 the illustrations from the Classics and Josephus 
 in Meyer. [In Josephus ψυχὴν αἵρειν means to 
 up-tft the soul, to raise the courage (Antig. ili. 2, 3; 
 iil. 5, 1}, but it has also the more general sense 
 to excite the soul (--- μετεωρίζειν), which in this case 
 was done by Messianic expectations.—P. S.] 
 
 If thou art the Christ.—The usual explana- 
 tion, that they design from the first hypocriti- 
 cally to draw from Him some expression where- 
 upon they may ground His condemnation, leaves 
 unnoticed the ardent longing of the Jews for a 
 temporal Messiah after their own heart,—a long- 
 ing which occupies a conspicuous place in the 
 gospel history. Hypocrisy certainly is at work, 
 but only inasmuch as they have a presentiment 
 that He will not answer their chiliastic cravings. 
 There is then a visionary longing as well as a 
 fanatical irony in their question (comp. chap. 
 
 which impressed such events indelibly upon the memory of 
 the author.’ But he objects to the far-fetched view of 
 hiersch and Luthardt, that by walking in Solomon’s porch 
 Christ intended symbolically to set forth the unity of the 0. 
 and N. covenant.—P. 8.] 
 
 * [* How grateful,” says Bengel, “ would their approach 
 have been to the Saviour, had they approached in faith.”— 
 P.8.] 
 
 . 
 
 =. 
 
CHAP. X. 22-42. 
 
 831 
 
 viii.) The feast of the dedication was the festi- 
 val of Judas Maceabzeus who had driven the 
 heathenish Syrians out of Jerusalem. On that 
 day did the Jews wish more ardently than ever that 
 a new Maccabee or Hammerer might arise and beat 
 down the Romans. 
 
 Ver. 25. I have spoken to you.—The 
 εἶπον ὑμῖν must not be translated: I have told 
 you so. For that would be an unmistakable 
 affirmative, and would at once present to them 
 the alternative either of paying Him homage as 
 the Messiah, or of seizing and trying Him asa 
 false prophet. The εἶπον might indeed be gon- 
 sidered to have a positive reference to the fore- 
 going εἰπὲ ἡμῖν παῤῥησίᾳ: “51 have (plainly) told 
 you, but,” efe.* Christ subsequently, however, 
 sets forth Hits desire to be first ackuowle lged by 
 them in the works that He does in the Father's 
 name (not in the official Messianic name). There- 
 fore’ we read: “I have spoken to you—and ye 
 beli¢ve not—: the works,” efc.,—i. ὁ. 1 have 
 given you a token of what Lam. This answer is 
 not really evasive, for itis Christ’s will to be 
 knowa as the Messiah by what 116 is to them, 
 and not by their Messianic idea in what He is. 
 According to Meyer Jesus had already told them 
 many times that He was the Messiah, though not 
 so directly as He had told the Samaritan woman. 
 But the tragical part of this history and the 
 proof of how far a would-be orthodox theology 
 may depart from the living word of God, is con- 
 tained in the very fact that it was necessary for 
 Him to lock up His Messianic name from them 
 in His own heart, until the moment (Matt. xxvi. 
 64) when their fanatical Messianic conception 
 condemns Him to the cross. 
 
 Ver. 26. For ye are not of my sheep.—A 
 statement of the reason of their uubchef. Yedo 
 not recognize Me in My word and work, and, not 
 knowing Me, ye do not subordinate yourselves to 
 Me and trust in My guidance; on the contrary, 
 ye desire a Messiah, that he may be the subser- 
 vient tool of your passions.—As I said unto 
 you.—The omission (see the Text. Nores) was 
 probably occasioned by the fact that no verbal 
 declaration to this effect is to be found. Sucha 
 declaration is, however, conveyed in intention 
 by the parables of the Good Shepherd, ch. x. 
 Hence we must not with Euthymius and others 
 refer these words to the subsequent discourse of 
 Jesus. And so much the less, since entirely new 
 considerations are therein presented to us: 1. 
 that the sheep follow the Shepherd, 2. that He 
 gives His sheep eternal life, εἰσ. Neither can 
 any importance be attached to the doubts of 
 Strauss and others concerning the probability of 
 the assumption that Jesus is reminding His hear- 
 ers of ἃ parabolical discourse uttered by Him two 
 months before; and Meyer justly observes that. 
 it was not characteristic of Jesus to repeat His 
 more lengthy discourses. 
 
 Vers. 27-29. My sheep hear my voice, etc. 
 —Bengel: “ Tria sententiarum paria, quorum 
 singula et ovium fidem et pastoris bonitatem expri- 
 munt per correlata.” But we apprehend the three 
 
 * [So most commentators, referring to such passages as 
 Υ. 19: viii. 86, 56,58; x.1, ete. Yet He dil not expressly and 
 directly reveal His Messiahship to the people, as He did to 
 the Samaritan woman and to the blind man; the chief proof 
 was His Messianic works, y. 36, and here.—P. 8.] 
 
 correlative members somewhat differently, always 
 placing the Shepherd before the sheep. In ad- 
 vance, however, comes the saying which em- 
 braces the whole: the sheep that are Mine, they 
 hear My voice [τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου 
 ἀκούουσιν]. The unfolding of this personal con- 
 nection: a. I know them [κἀγὼ γινώσκω αὑτά]: 
 and they follow Me [καὶ ἀκολοοσϑοῦσίν μοι]; 
 b. 7 give unto them eternal life; and they shall 
 never perish [κἀγὼ δίδωμε αὐτοῖς ζωὴν 
 αἰώνεον, καὶ ov μὴ ἀπόλωνται εἰς τὸν 
 αἰῶνα]; 6. none shall tear them out of My hand 
 [ovy adpwrdoet Tic αὐτὰ EK THC Yetpoc 
 μου]: the Futher gave them to Me, and Ife is 
 greater than all: none can tear them out of the 
 Father's hand. 
 
 In this arrangement of the propositions, Christ 
 is the Shepherd, the principle of the relation- 
 ship; with His personal conduct the conduct and 
 relationship of the flock correspond. ‘The first 
 proposition (a) declares the foundation and con- 
 dition of salvation; the second proposition (}) 
 declares the blessing, internally and externally 
 considered: because Christ gives them eternal 
 life, they shall never perish in the terrors of 
 eternity, death and judgment. The third pro- 
 position (6) is descriptive of the absolute protec- 
 tion which they enjoy. It has: reference to the 
 former word concerning the wolf. Ixegesis, 
 however, should not overlook the fact that the 
 Jews at that time beheld the wolf in the Roman 
 power which threatened destruction to their na- 
 tion. If, then, Jesus means to say that the spiri- 
 tual safety of believers, as the Church of Christ, 
 should be secured in His hand, so too H+ says 
 that in the hand of the Father who is exalted 
 above every power of this world, they should at 
 the same time be preserved from destructive op- 
 pression on the part of the Roman temporal 
 power. Therefore, what the Jews incarnal and fa- 
 natical excitement sought in vain in their Messiah, 
 they should really and truly find in Christ. 
 
 According to Augustine and Calvin, Christ’s 
 words declare the doctrine of the graceof final per- 
 severance; Tholuck agrees, but insistsupon the 
 condition which Augustinian and Calvinistie di- 
 vines imply, thatthe marks ofa truesheep must be 
 discoverableinthemthatare kept, and that accord- 
 ing to 1 Johnii. 19, the apostate is regarded as not 
 really belonging to the Church, because of his 
 failure to comply with the condition of walking 
 in the light. Meyer, on the other hand, remarks 
 in accordance with the Lutheran belicf, thatthe 
 possibility of falling away is not excluded by the 
 words of Christ. What is excluded is, above 
 all things, the confounding of different stages: 
 he who is awakened may fall away as an 
 awakened man; he who is sealel is sealed. A 
 dispute upon this subject, without distinction of 
 the different stages, is a battle of words.* 
 
 * (Vers. 27-29 characterize the trne sheep of Christ with a 
 glorions promise as to their future, and draw aclear line of 
 demarcation between His true disciples and the unbelieving 
 and persecuting Jews, as well as all that are merely nominal 
 Christians. 1. Swhjective marks: (a) “'They hear My voice ;” 
 the receptive side, faith. (b) They follow Me;” the active 
 side, love, obedience. 2. Objective marks: (a) “1 know them ;” 
 this knowledge implies recognition of the sheep by Christ and 
 corresponds to their faith. (6) I give unto them eternal life 
 (δίδωμι, even now in this world), This life is eternal both 
 intensively and extensively, and implies (σα) “that they 
 shall never perish;” lit. “they shall not at all,” in no wise 
 
THE GOSPEL ACCORDING TO JOHN. 
 
 Ver. 80. Iand the Father are one.—This 
 grand saying of Jesus serves primarily as a 
 proof of the preceding statement; hence its pri- 
 mary signification is: Land the Father are one 
 in the work of salvation. The heart of the Shep- 
 herd corresponds with the nature of the sheep, 
 which nature the Father created by His grata 
 prieveniens. The Shepherd’s call of grace cor- 
 responds with the divine vocation in them. His 
 eternil life that He puts into their hearts, cor- 
 responds with the destiny prepared for them by 
 Gol,—that they shall never perish. His spiritual 
 preservation corresponds with the historical pre- 
 servation ordained by God: the triumphant 
 Church of Christ is the triumphant Kingdom of 
 God. But this so/eriological oneness of Father 
 and Son in work aad govyernm nt is at the same 
 
 (οὐ μή, double negition) “perish for ever” (εἰς τὸν αἰῶνα); 
 (0b) tuat “no one” (no wolf, no robber, no hireiing, no ene- 
 my) “can tear them out of the hand,” (¢. 6. the possession and 
 protecting power) of Christ; for to tear them out of His hand 
 would ve to tear them out of the hand of 1115 Father, who is 
 greater (μεῖζον, neuter, something greater, a greater power) 
 than all (7wavTwv) the enemies and opposing forces, singly or 
 combined; since Christ and the Mather are one in power be- 
 cause they are one in essence (ver. 90). Reduced to ἃ syllo- 
 gism the argument is this: No one can tear My sheep from 
 the hand of My Father, God Almighty; land My Father are 
 one; consequently nu one can tear them out of My hand. This is 
 the strougest possible assurance of the faithfulness of Christ 
 to His chosen iollowers anda protection on tiis part that will 
 prevail over all opposition, including the devil and his host. 
 We have no right to weaken the language by arbitrary in- 
 sertions and qualifications in the interest of a particular sys- 
 tem of theology or sect. It will not do for instance to ex- 
 empt sin from the opposing forces (πάντων), for, as Hengsten- 
 berg in /oc. well remarks, this would deprive ( hrist’s promise 
 of its chief weight and comfort, since we require first of alla 
 guarantee against ourselves; sin being our greatest enemy.— 
 Nnere is therefove a kind of election which implies the grace 
 of perseverance to the end and which can in no way be de- 
 feated. Lhis is taught not only here, but also in ch. iv. 14; 
 vi. 3/, 39, 40, 44, 45; xvii. 2,9, 105 1 John 11. 19: iii. 9; v.18; 
 Rom. viii. 28-39; Eph. i. 4 ff. 13, 143 2 Tim. ii. 13,19; 1 Cor. 
 i. 8,9, etc. On the other hand the Scriptures are full of ex- 
 hortation and warning addressed to believers against the 
 danger of unfaithrulacss and apostasy (Lleb. vi. 4 ff; x. 80; 
 Gal. v. 4, efc.), which are strengthened by not a few examples 
 (Adam and Eve, David, Solomon, Peter, et.) The apparent 
 confradiction between these passages involves the great pro- 
 blem of the relation of God’s sovereignty to man’s freedom, 
 which we are unable fully to solve theoretically in our pre- 
 sent limited state of knowledge. Practically there is no serious 
 difficulty among true Christians, who are all agreed that 
 their ultimate salvation depends entirely on the power and 
 grace of God, and implies faithful perseverance on their part. 
 Looking to Christ, we are perfectly safe, looking to ourselves, 
 Wwe are surrounded by danger. Genuine faith and trust in 
 God always implies distrust in ourselves, but controls and 
 overrules it by constant prayer and watchfulness. Paul puts 
 both together, Phil ii, 12, 13: ‘* Work out your own salva- 
 tion with fear and trembling; for it is God who worketh in 
 you both to will and to work for Mis good pleasure.’ Pious 
 Lutherans and Methodists pray like Calvinists, as if all de- 
 pended on (rod, and pious Calvinists work like Arminians, as 
 if all depended on themseives. Theologically at war, they are 
 devotionally agreed, and, forgetting the doctrinal antago- 
 nisms of their great hymnists in the days of their flesh, they 
 unite all over the world in singing the hymus of Paul Ger- 
 hardt and Tersteegen, Toplady and Wesley, as if they had 
 been of one creed. I discussed the question here involved 
 more at leugth in my treatise on the Sin against the Holy 
 Ghost (tlalle, 1841) pp. 103-125. Alford and Wordsworth, per- 
 haps from aversion to Calvinism, do not enter into an exe- 
 gesis of this passage. Owen in loc. says: “ The doctrine of 
 the saints’ perseverance in holiness is here most expressly 
 taught. If one of the elect should finally perish, it would not 
 only falsify the declaration here made by Christ, but would 
 be a violation of the compact between the Father and the Son 
 {see vi. 37), and contrary to the expressly declared will of the 
 Father (vi. 39,40). Yet this great truth, which so illustrates 
 the sovereign merey of God through Jesus Christ, and which 
 is the only sure foundation upon which the believer rests his 
 hope of eternal life, must not be abused to justify any laxity 
 of effort on his part to make his calling and election sure, 
 by « life of prayer and holy living, such as becometh the 
 disciples of Christ.”—P. 8.] 
 
 time expressive of their on/ological oneness in 
 power and substance. This saying, therefore, 
 has not a mere soteriological reference to the 
 oneness of the hand or the oneness in power, as 
 set forth in this syllogism: (4) No man can pluck 
 them out of My Father’s hand; (J) I and My 
 Father are one; (6) consequently no man can 
 pluck them out of My hand. (Chrysostom, Calvin, 
 and others, Liicke). Itis rather the unity of 
 the whole parallel, ‘* the co-operation of Father 
 and Son in the whole economy of salvation.” 
 Tholuck after Tertullian and others: comp. 1 
 Cor. 111. 8. ‘*In the Arian controversies Alex- 
 ander, Athanasius and many others made use of 
 this passage against the Arians as a dictum pro- 
 bans, declaring it to mean the wnitas nature of 
 the Logos and the Father, while the Arians on 
 the other hand held that it signified the consensus 
 voluntatis. The interpretation of the Socinians, 
 who regarded it as signifying the wnitas volunta- 
 tis et potestatis, was not indeed rejected by the 
 representatives of the Church, but the latter con- 
 sidered the wnitas nafure to be implied by the 
 unitaus potenti. See Gerhard I. p. 252, Lyser and 
 others, Even Calvin—although on this account 
 accused by Hunnius of a scedus—brought forward 
 thisargument. The point treated of by this saying 
 is, in fact, nt the Trinitarian relationship, but 
 the relation of the Incarnate One to the Father.” 
 Tholuck. Meyerisalso of this opinion.* In up- 
 holding this view, however, they overlook these 
 facts: 1. That the economical Trinity [of reve- 
 lation] points back to the ontological Trinity 
 [of essence]; 2. that the Jews apprehend this 
 expression ontologically,and hence accuse Christ 
 of blasphemy against God; 3. that Christ does 
 not correct their ontological conception of His 
 meaning, but favors it, and in conclusion, as they 
 fully believe, confirms it, ver. 38. 
 
 [The neuter ἔν denotes, according to the con- 
 nection and for the purpose of the argument, 
 unity of will and power, which rests on the unity 
 of essence or nature; for power is one of the 
 divine attributes which are not outside of the 
 divine essence, but constitute it. Even if we 
 confine ἕν to dynamie unity, we have here one 
 of the strongest arguments for the strict divinity 
 of Christ. It is implied even more in ἐσμεν than 
 in ἕν. No creature could possibly thus associate 
 himself in one common plural with God Almighty 
 without shocking blasphemy or downright mad- 
 ness. In this brief sentence we have, as Augus- 
 tine and Bengel observe, a refutation both of 
 Arianism and Sabellianism; ἔν refutes the former 
 by asserting the dynamic (and, by implication, 
 the essential) unity of the Father and the Son, 
 'Eyé καὶ ὁ πατήρ and ἐσμὲν refute the latter by 
 asserting the personal distinction. Sabellianism 
 would require the masculine εἷς instead of the 
 neuter, and this would be inconsistent with ἐσμεν 
 and the self-conscious ᾿Εγώ. 7---Ρ, 8.] 
 
 * [Meyer understands ἕν ἐσμεν of the dynamic union, or 
 union of power, and rejects both the Arian and Socinian in- 
 terpretation of moral union, and the orthodox interpreta- 
 tion of essential union, but he admits that, especially in the 
 theological system of John, the essential union, the homo- 
 ousia, though not required here for the argument, is the pre- 
 supposed basis of the dynamic union, See p. 409 f. (Sth ed.) 
 —V. 58. 
 
 iI (the best commentators (with the exception of Calvin 
 who understands the passage de consensu cum Putre), support 
 the interpretation given in the text, as the following quota 
 
—————— eee. 
 
 Ver. 31. Took up stones again.—Again 
 as ch. viii. 59 and for a similar cause. 
 rival of the decisive turning-point in their waver- 
 ing mood is again induced by Christ’s assevera- 
 
 ‘tion concerning His divine nature. They have 
 no use for such a Messiah who contradicts their 
 consciousness, that has become unitarian.—They 
 have already caught up stones and raised thei 
 high in air (é3dorasav); nevertheless the word 
 of Jesus fetters their arm. It is the counterac- 
 tion οἵ the might of His Spirit; no doubt assisted, 
 however, by the want of a literal formula, upon 
 the strength of which they might securely bring 
 Him to trial. His words are everywhere pecu- 
 liar to Himself, the Man of the Spirit, and they 
 are forever in doubt as to whether they have 
 righily understood Him. But the matter with 
 which they think they can reproach Him, they 
 subsequently declare. 
 
 Ver. 32. Many good works have Ishewed 
 you from my Father.—Jesus answers them ; 
 that is, He repiies to their sign-language. He 
 has thoroughly understood them in their malice, 
 but designates them as incomprehensible, in ac- 
 cordance with their own consciences to which 
 He appeals. Καλὰ ἔργα, 1. Works of love: 
 Baumg.-Crusius; 2. preclara opera, excellent 
 works: Meyer; 3. irreproachable works: Lut- 
 ‘hardt, Special importance attaches to tie 
 ἔργον itself. The ἔργον ἐκ τοῦ πατρός is a miracle. 
 Similarly, the ἔδειξα without doubt contains the 
 idea of sign-giving. ἸΚαλόν is indicative of moral 
 beauty, beneficence.—For which of these 
 works do ye stone me? ‘he ironicalness 
 of this expression is unmistakable and invites an 
 elucidation of biblical irony in general (comp. 2 
 Cor. xii. 13. A principal passage is Ps. ii.). At 
 the foundation, however, of this ironical speech 
 lies the deeper meaning that He, in all His words 
 and works, is but the representative of the Fa- 
 ther; so that their every assault upon Him isa 
 declaration of war against God Himself. Further- 
 more these words seem to assume 1. that capital 
 punishment should not be inflicted on account 
 of a word; 2. that it should be inflicted on ac- 
 count of a work, only inasmuch as that work is 
 
 tions from different ages and churches will show. Euthymius 
 Zigabenus: ἕν κατὰ δύναμιν, ἤγουν ταὐτοδύναμοι; εἰ δὲ ἕν 
 κατὰ δύναμιν, ἕν ἄρα καὶ κατὰ τὴν θεότητα καὶ οὐσίαν 
 καὶ φύσιν. Bengel: “ Unum sumus non solum voluntatis con- 
 sensu, sd unilale potentiv, adeoque nature. Num omnipo- 
 tentia est attribulum naturale.” Godet (11. 307): “Ce pluricl 
 “NOUS SOMMES, ne serait-il pasun bluspheme dons la bouche 
 dune créature? Le ministre εἰ état qui se permit un jour de 
 dire: Le roi et moi, nous. . . . provoqua le rire de tout le Par- 
 lement ; que mériteruit la eréature qui oseruit dire: * Mot et 
 Diew, nous’... Alford: * One in essence primarily, but 
 therctore also ohe in working, and power and in will. This 
 certainly is implied in the words, andso the Jews understood 
 them, ver. 83.” Comp. also the long notes of Webster and Wil- 
 kinson, and Wordsworth in loe—Lwo objections are raised 
 against the orthodox interpretation: (1) The reply of Jesus, 
 vers. 34-36; but this is evidently an argumentum a fortiori. 
 Sce below. (2) The passages, John xviii. 11, 21, where Christ 
 applies the same langnage to the unity of believers among 
 themselves and with Him: “that they may be one as we,” 
 and “that they also in us may be one.” But the impertec- 
 tion of the copy does not prove the imperfection of the origi- 
 nal; and then the union of believers with Christ is really 
 more than a moral union, it is a vital union, a community of 
 life. Godet (II. p. 307): “ZL? union de Jésus et des fidéles 
 n'est notnt un simple accord de volonté, c’est une action con- 
 substantielle. L’ incarnation a fondé entre Jésus et nousun 
 rapport de nature tellement complet, qu’il embrasse notre per- 
 sonalité tout entiére, physique et morale.’ Compare also 
 Hengstenberg tn loc.—P. S.] 
 
 CHAP. X. 22-42. 883 
 proved to be deserving of death. Execution 
 The ar- | should be preceded by a regular trial. Above 
 
 all things we should fix our eyes upon the sub- 
 lime composure of Jesus as manifested by His 
 ironical speech in this condition of affairs. 
 
 Ver. 35. For blasphemy, and because 
 thou, being aman, makest thyself God.— 
 It is questioned whether the following καὶ ὅτι cb, 
 elc., is simply an explanation; according to 
 Meyer: ‘For blasphemy and that because.” 
 The καί would then be superfluous. They re- 
 proach Him with twothings: first, that He places 
 God ona par with Himself—and this they call 
 blasphemy; secondly, that He makes Himself 
 God—and in this they think they recognize the 
 false prophet; although both ideas undoubtedly 
 play into each other. 
 
 Ver. 34. Is it not written in your law, I 
 said ye are gods?—In your law (s-ech. viii. 
 17), a reference to Ps. Ixxxii. 6. According to 
 Tholuck and Ewald the psalm does not refer to 
 angels or foreign princes but to unjust theo- 
 
 cratic judges. DIN, Ex. xxi. 6: 28 
 
 (comp. 2 Chron. xix. 5-7). ‘*Moses uses it ina 
 collective sense—Sept. τὸ κριτήριον τοῦ 
 here in the Psalm it is a personal appellation of 
 individuals; in parallel with ϑεοί is viol ὑψίσ- 
 του." Tho'uck.—I said, εἶπα. Ewald explains 
 this: I thought ye were. Tholuck thinks it has 
 reference to the institution of Moses; according 
 to the subsequent explanation of the Lord, the 
 expression refers to the fact that the λόγος τοῦ 
 ϑεοῦ came to them,—that they were called to 
 their office by the word of God. Full of mean- 
 ing, then, is the idea of Cyril who considers the 
 passage as significant of the λόγος ἄσαρκος; anil 
 that of Theodor-Mopsuest. (aud Olshausen) who 
 take it to mean the word of God’s revelations to 
 the judges. In opposition to this Tholuck re- 
 marks that revelations were attributed only to 
 the Law-giver as judge. This latter view is, 
 however, contrary to the Old Testament: every 
 judge in the time of the judges was called by a 
 λόγος ϑεοῦ; David and Solomon were so ealled 
 and every royal or priestly Mashiach was as- 
 sumed to have received suct a call, inasmuch as 
 he did at least receive it through the typical 
 anointing. A principal consideration is this: the 
 theocratical callings came by the Angel of the 
 Lord, ἢ. e., by Christ in the Old Testament, the 
 λόγος ἄσαρκος, and hence those who were σα] ρα 
 received the name of Elohim. 
 
 Ver. 35. If he called them gods.—Con- 
 clusion: a minori ad majus. In what respect: 1. 
 from those blameworthy judges and their lofty 
 title—to Christ (Bengel, Liicke); 2. from those 
 who derived their dignity {rom the Mesaie insti- 
 tution,to Him whom God hath sanctified (Ger- 
 hard, Tholuck); 3. from those to whom the λόγος 
 τοῦ eor did but come, to Him whom God sancti- 
 fied and sent into the world, 1. e., whom Iie has 
 actually made His λόγος to the world; the Logos- 
 nature of Christ is here implied though not ex- 
 pressed (Cyril, efc.). This last we hold to be 
 the only correct conception, the only one satis- 
 factory to the Old Testament Christology. 
 
 [Alford: ‘* The argument is a minori ed majus. 
 If in any sense they could be called gods,—how 
 much more properly He, whom, efc. They were 
 
 ἘΣΤΙΝ 
 
 FENU § 
 
891 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 only officially so called, only λεγόμενοι ϑεοί 
 —but He, the only One, sealed and hallowed by 
 the Father, and sent into the world (the aorists 
 refer to the time of the Incarnation), is essentially 
 Yedc, inasmuch as He is υἱὸς τοῦ ϑεοῦ. The 
 deeper aim of this argument is, to show them that 
 the idea of man and God being one, was not alien 
 from their Old Testament spirit, but set forth 
 there in types and shadows of Him, the real 
 God-Man.”—P. 8.] 
 
 And the Scripture cannot be broken; 
 Avvqvar, Matt. v. 19; John v. 18; vii. 23. 
 Be made invalid, subverted. Meyer: ‘ The 
 auctoriias normativa et judicialis of the Scripture 
 cannot be done away with. Note here the idea 
 of the unity of the Scriptures.” This practical 
 sense of the Scripture certainly prevails here, 
 although it is founded upon the inspiration of 
 th» sacred writings. (Gaussen, Stier). Inspira- 
 tion is undoubtedly modifiable, though not by 
 the distinction of important and ‘ unimportant” 
 words. 
 
 [ Webster and Wilkinson: ‘* This remark proves 
 that the terms in which God made His revelation 
 to man were regarded by our Lord as Divinely 
 inspired; that the form as well as the substance 
 of Scripture is given by inspiration of God, for 
 His argument here is founded upon the mode of 
 expression adopted by the sacred writers.” 
 Godet: ‘* The expression shows the boundless 
 confidence with which the Scripture word in- 
 spired Jesus.”—P. 5.1 
 
 Ver. 56. Whom the Father hath sancti- 
 fisd, efc..—Interpretations: 1. Melanchthon and 
 others: the wnetio with divine gifts and attri- 
 ates; 2. Tholuck: consecration to the Messianic 
 office, one with the σφραγίζειν, ch. vi. 27, ete. (?). 
 The meaning, in accordance with the idea of 
 sanctification, is as folluws: Ife has taken Him 
 out from the world in order to appropriate Him 
 to the world; ὦ e., He has made Him the God- 
 Man, the new Man, the wonder of the new life, 
 and has also accredited Him to you by Ilis sin- 
 lessness and miraculous works. This is spoken 
 in antithesis to the typical sanctification, or con- 
 
 ecration to office, enjoyed by the Old Testament 
 judges or messiahs. ‘They were consecrated by 
 men, by means of outward anointing or calling; 
 Ile is consecrated by the Father, by the anointing 
 of the Spirit and the attestation of works. This 
 circumstance, then, contains the strongest in- 
 timation that He is in truth the Messiah, and at 
 the same time furnishes the most conclusive evi- 
 dence that He is no typical Messiah, but the real 
 Messiah. 
 
 Iam the Son of God.—Christ’s reasoning 
 receives additional force from the antithesis be- 
 tween the real dignities and the titles. In re- 
 spect of the dignities Ile proceeds a minori ad 
 majus; in respect of the title ὦ majore ad minus 
 (gods, Son of God),—i. e., at least according to 
 the literal expression as apprehended by them. 
 This expression is also an explanation of the 
 words: Land My Father are one. The conclu- 
 sion, ver. 38, proves that the υἱὸς ϑεοῦ might, in 
 accordance with rationalistic interpretation, be 
 primarily understood as a mere official name. 
 
 Ver. 37. If I do not the works.—The 
 works of Christ are the Father’s works as new 
 works, creative works, such as He can do only 
 
 in oneness with the Father, ch. ix. 8.—Believe 
 me not.—A conditional absolution from belief; 
 at once real and ironical. 
 
 Ver. 38. And ye believe not me (might 
 not—are not able to believe).—VDistinction of a 
 gradation in faith. They cannot, perchance, 
 soar upto the direct view cf His personality. 
 This flight of faith is not allotted to every one. 
 But they are able and are morally bound to set 
 foot upon the first step of faith: to recognize the 
 divinity of His mission by His works. Hence 
 they will derive the knowledge that Christ stands 
 in the closest communion with God, and thus 
 a higher delief in His personality will be pro- 
 duced in them, There would hardly be an im- 
 mediate knowledge on their part of His divine 
 personality; and this also is unfavorable to 
 the reading quoted above and recommended by 
 Meyer [see Text. Norgs]. 
 
 That the Father is in me.—This is not 
 the full import of that oneness .with the Father, 
 declared by Christ, ver. 30, but the living mani- 
 festation of it in His works; if they would not 
 harden themselves, they would be in a condition 
 believingly to take knowledge of that revelation, 
 and their further progress in faith would be as- 
 sured. Ina sense, then, the περειχώρησις essenti- 
 alis is but intimated here.* Christ in His cha- 
 racter as the Redeemer is in the Father by sub- 
 mersion, contemplation, by the seeing of His 
 works; the Father isin Christ by revelation, ap- 
 pearance, co-operation in the works of Christ. 
 
 Ver. 39. Again to take him.—(See ch. viii. 
 30, 52). This denotes a milder ebullition of their 
 rage in comparison with their previous attempt 
 to stone Him. The apparently obscurer and 
 more indefinite saying of Christ seemed to de- 
 mand a preliminary trial. 
 
 And he escaped out of their hands.— 
 ‘Something in this of a miraculous nature (a 
 rendering of Himself invisible), although as- 
 sumed by many ancient exegetes and still by 
 Baumg.-Crusius and Luthardt, is not intimated 
 by John.” Meyer. But John has just shown 
 that Christ was able so to impress His enemies 
 as to render them powerless. 
 
 Ver. 40. Again beyond the Jordan.—Pe- 
 rea. See Note on ver. 22. In thus doing He 
 has not given up the people, but He withdraws 
 into a region of greater susceptibility. He was 
 still bound to the last trial, as to whether the 
 dynamical power of His friends would overcome 
 that of His enemies or succumb to it, when the 
 whole nation should be assembled at the Paschal 
 Feast. He remained in that place from the time 
 of the feast of the dedication until His journey 
 to Bethany. 
 
 Ver. 41. And many resorted unto him.— 
 Bengel: Lructus posthumus officii Johannis. But 
 we must not overlook the fact that Christ had 
 before sojourned in Pera and worked there.—. 
 John did no miracle.—Nevertheless he is at- 
 tested by Christ. Himself in what he said of Him. 
 
 * [The patristic and scholastic terms περιχώρησις (from 
 περιχωρέω, to circulate, to go about), ἐνύπαρξις, mexistentia, 
 tnhavitatio, intercommunio, circumincessio (also circuminses- 
 sio), are intended to express the reciprocal indwelling and 
 vital communion of the Persons of the Trinity. The doctrine 
 is based upon such passages as: “I am in the Father and the 
 Father in Me;” “fhe Father that dwelleth in Me,” John 
 xiv. 10, 11.—P. 8.] 
 
 —_— 
 
CHAP. X. 22-42. 333 
 
 And thus his testimony to Christ lives again and 
 continues working to the furtherance of faith. 
 
 Starke: The different dedications of the Jew- 
 ish temple: 1. Under Solomon, 1 Kings viii. 2; 
 2. under Hezekiah, 2 Chron. xxix. 17, 19; 3. by 
 Zerubbabel, Ezra vi. 16; 4. by Judas Macca- 
 beus, 1 Mace. iv. 41: 2 Macc. x. 1; 5. in the 
 time of Herod. Joseph. Aniiqu. xv. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. See the Exec. Norss vers. 24-30 and ver. 34. 
 
 2. The longing of the Jews for a Messiah in 
 its relation to the temptation of Jesus in the 
 wilderness, to ch. vi. 15, and to similar moments 
 in the evangelical history. 
 
 8. The temptation of Christ by the Jews, in 
 connection with the temptation, ch. viii. 1-11, 
 and the temptation in the history of the Passion. 
 
 4. Christ here also evades their Messianic 
 idea in order, on the other han, to establish 
 His own.—The life of Christ the ideal realization 
 of Maccabean heroism and of the new Dedication of 
 the Temple. 
 
 5. The sheep of Christ, or the germs of the 
 New Testament biblical doctrine of election, pre- 
 destination and vocation, Rom. villi. 29. 
 
 6. ** I and the Father are one.” (Ver. 30). The 
 soteriological foreground, the ontological back- 
 ground of this word. The distinction of Per- 
 son: We; the oneness of substance: One. 
 
 [Comp. the Exre. Nores.—Wordsworth i loc. : 
 “‘Weareone. Listen to both words ‘are’ and ‘one.’ 
 The word ‘are’ delivers you from the heresy of 
 Sabellius; the word ‘one’ (‘unum’) delivers 
 you from that of Arius. (Aug.). Sail thou in 
 the midst, between the Scylla of the one and the 
 Charybdis of the other. Christians framed a 
 new word, ‘ Homoousion Patris (consubstantial with 
 the Father), against the impiety of Arianism; but 
 they did not coin a new thing by a new word. 
 For the doctrine of the Homoousion is contained in 
 our Lord’s own words,—‘ I and My Father are 
 one’—‘unum,’ one substance (Aug. Tract. xevii. 
 See also Aug. Serm. 139). And there were 
 Christians in fuct, before the name ‘ Christians,’ 
 was given to believers at Antioch. (Acts xi, 26). 
 The same remark applies to the words ‘ Trinity,’ 
 Θεοτόκος, and some others; against which excep- 
 tions have been made by some in modern times. 
 It has been objected by Socinians and others, 
 that these words of Christ do not signify one- 
 ness of substance, because our Lord used a simi- 
 lar expression when speaking of His disciples, 
 in His prayer,—iva πάντες ἕν Gow, καθὼς σὺ, 
 πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν ool, iva καὶ αὐτοὶ ἐν ἡμῖν 
 ἔν ὦσιν, xvil. 21; comp. vers. 22, 23. That lan- 
 guage of Christ does indeed prove that the 
 Father and the Son are not the same person; and 
 so it is valid against the Sabellian heresy. But 
 it does not show that they arenot consubstantial. 
 It is a comparison; and things compared are not 
 identical. It contains a prayer, that all be- 
 lievers may be one in heart and will, as the Per- 
 sons of the Trinity are; that by virtue of Christ’s 
 Incarnation, by which He became Emmanuel,— 
 God with us, God manifest in the flesh, or, as He 
 there expresses it, ἐγὼ ἐν αὐτοῖς (xvii. 28, 26)— 
 they may be united in the One Godhead. Indeed 
 that language proves the consubstantiality of the 
 
 Three Persons. Men are not different natureg 
 from each other; they are all of ene blood (Acts 
 Xvii. 26), of one substance,—being all from Adam 
 and Eve. If the Son is inferior in nature to the 
 Father, and ditferent in substance from Him, the 
 comparison could not have been made. ‘The con- 
 substantiality of all men, with a diversity of per- 
 sons in each individual, and their union in God, 
 is an apt illustration, as far as human things can 
 be, of the true doctrine of the One Nature and 
 Plurality of Persons in the Godhead.’”—Owern: 
 ἐς Some refer this unity to one of purpose merely. 
 But the context refers to power, as the attr. bute 
 of the Father specially referred to. This shows 
 that unity of power, rather than unity of pur- 
 pose, is here predicated of the Father and Son. 
 But a oneness of power—which with God is om- 
 nipotent power—involves the idea of a unity of 
 being or essence, and shows that the Father and 
 Son are essentially one. But even if a anity of 
 will and purpose only is meant in the uxvity here 
 spoken of, does not an absolute oneness in this 
 respect presuppose essential unity? In either 
 case, whether unity of power or purpose be in- 
 tended, the passage teaches most clearly an es- 
 sential unity of the Father and Son. The mani- 
 fest design of the declaration is to prevent any 
 misconception which arises from the fact, that the 
 sheep are spoken of as being in the hand of both 
 the Father ‘and the Son. The question might 
 arise, how, at one an the same time, they could 
 be in the hand of two distinct beings, each so 
 powerful that none could pluck them from their 
 hand. ‘The answer, simple, concise, and unmis- 
 takable, is that these Persons are one and the 
 same in essence; and that so united are they in 
 their essential being, that whoever claims the 
 protection and care of one, has an equal demand 
 upon that ef the other. Hence there was nothing 
 strange in the assertion, that the sheep were in 
 His hand, and alsoin that of His Father. That 
 this is the great argument of the passage, seems 
 too plain to be for a moment questioned. To 
 claim that a mere unity of will and purpose, 
 aside from an essential unity of being, meets the 
 requisitions of this declaration, when considered 
 in relation to the context so clear and well de- 
 fined, is as absurd as to say that two persons may 
 have distinct and personal possession of a thing 
 at one and the same time, merely because there 
 exists between them a unity of will and purpose. 
 That essential unity is here intended is clear, 
 not only, as we have shown, from the scope of 
 the passage, which requires something more than 
 oneness of purpose, but also from the following 
 context, and especially ver. 38, where the mutual 
 indwelling of the Father and Son is expressly 
 declared, in terms which admit of no other inter- 
 
 pretation, than as referring to the mysterious and 
 
 ineffable union taught so clearly in the passage 
 before us. The numeral one is the Greek neuter, 
 the idea of essence and not of personality being 
 predominant. Had the masculine form been 
 employed, it would have been 7 and My Father 
 are one person, which would involve an untruth 
 and an absurdity.” —P. S.] ° 
 
 7. The authority of Holy Scripture. Be it ob- 
 served that Christ by His quotation also reminded 
 the unjust judges who stood opposed to Him of 
 the threat in the Psalm cited: ye shall die. 
 
836 
 
 eee 
 
 8. Foretokens of the doctrine of the divinity 
 of Christ in the Old Testament. Whom the 
 Father hath sanctified, ἐν ¢., really consecrated 
 by the anointing of the Spirit (after Ps. ii.), in 
 antithesis to the typical consecratious under the 
 Old Covenant. 
 
 9. The majestic escapes and flights of Christ. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The Jewish dedication of the temple: 1. In 
 respect of its noble destination, 2. in respect of 
 its degeneracy, 3. in respect of its terrible end 
 in our text.—The degeneration of Christian 
 church dedications. Its gradation: 1. The 
 church is glorified more than Christ its Lord; 
 2. the festival is more a cause of rejoicing than 
 the church; 3. attempts are finally made to cast 
 out the Lord as the disturber of this joy.—Never- 
 theless, church dedication, as the birth-day feast 
 of individual congregations of the Reformation, 
 has the qualities of a delightful festival. —Christ 
 suddenly surrounded by enemies in Solomon’s 
 porch: provocative of a query as to the where- 
 abouts of His friends.—Hindrances of Christians 
 from the public assembling around the Lord, a 
 measure of their fervor and faithfulness: 1. Wind 
 and weather; 7). amusements; 3. contagious ex- 
 ample.—Enemies around! The ever fresh ex- 
 perience of the aiways victorious Christ.—How 
 long dost thou make us to doubt? or the wicked, 
 temptatious ambiguity of the Jews’ question: 1. 
 The old and fading desire that He might become 
 a Christ in their sense; 2. the ever new and ever 
 higher blazing enmity unto death.—Christ’s pre- 
 sence of mind at the moment when He sees Him- 
 self surrounidet by enemies: 1. In His cautious 
 and yet decided reply to their question, vers. 25- 
 28; 2. in the calm and triumphant answer and 
 threat, vers. 31, 32; 3. in the profound and yet 
 clear response to their charge of heresy, vers. 
 84-38; 4. in the majestic answer in deed to their 
 attempt, vers. 89, 40.—The import of Christ’s 
 answer, ver. 25ff.: 1 am nota Christ in your 
 sense, but the Christ in the name of the Father. 
 —They do not know the Shepherd because they 
 are not His sheep.—The word of Christ concern- 
 ing Ilis sheep a presentation of their cordial re- 
 ciprocal conduct: 1. He is their Shepherd; they 
 hear His voice; 2. He knows them; they follow 
 Him; 3. Ie gives them eternal life; they do not 
 perish; 4. He keeps them securely in His hand ; 
 they rest safely through Him in the Father’s 
 hand.—The great word of Christ: I and the Fa- 
 ther are one—how it holds good: 1. Of His 
 work of redemption in the life of His people and 
 in the world; 2. of His redemptive impulse and 
 His consciousness; ὃ. of Ilis divine essence in 
 the eternity of God.—* Ye are gos,” or the pre- 
 sages in the Old ‘Testament of the doctrine of 
 the divinity of Christ.—*+ The Scripture cannot 
 be broken.” In particular not in its testimony 
 to Christ. Christ sanctified by the Father; 
 this, toa comprehender of the Old Testament, 
 presented the following meaning: consecrated 
 and anointed b¥ the Holy Ghost as the real Mes- 
 siah, in accordance with Ps. ii.; Is. xi. 1. 
 
 The fearful contradictions in the conduct of 
 fanatical passion: 1. First flattering, hypocriti- 
 cal questions, then murderous threats and as- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 --- 
 
 saults; 2. first the stoning, then the accusation ; 
 ὃ. first the charge of blasphemy, then the pro- 
 posal of investigation (wished to take Him).— 
 The charge of blasphemy brought against the 
 Lord by the Jews, on account of the holy revela- 
 tion of His divine consciousness of being one 
 with the Father. 
 
 The three great vouchers for the divinity of 
 Christ: 1. The Seriptures; 2. His works; 3. the 
 direct impression of His personality. —The sepa- 
 ration between the friends and enemies of Christ. 
 
 The retreat of Christ into Perea a prelude to 
 the flight of the Christians into ’Pereea before the 
 destruction of Jerusalem.—Persa, or the moun- 
 tain sanctuaries of the Church of Christ (in the 
 Piedmontese mountains, the mountains of Bo- 
 hemia, the Cevennes, the Scottish hills, the 
 mountains of Switzerland.—but principally in 
 spiritual hill-countries, or ina popular life in 
 which the heights of spirituality and the depths 
 of simplicity and humility are united).—The be- 
 lievers of Persea, or how John’s work revives, 
 glorified, in the work of Christ.—The flights of 
 Christ lay the foundation for the refuge of sin- 
 ners. 
 
 Starkn: Nova Bibl. Tub. : Church dedication 
 an old but abused custom.—Znisius: A Chiris- 
 tian can, in pursuance of his Sayiour’s example, 
 with a good conscience observe those festivais 
 which, though instituted by men, have a single 
 aim to the glory of God and the edification of 
 the Church.—QursneL: The walks of our Sa- 
 viour are not idle ones, e/e.—The concourse of 
 many men even to a holy place is not invariably 
 an indication of zeal for learning.—As Christ 
 proved by His works that He is the Messiah and 
 Son of God, so shouldest thou prove by thy works 
 that thou art a Christian anda child of God.— 
 Zeisius: Believers may be entirely certain of the 
 divine favor and of their salvation in this world 
 and the next, Rom. viii. 831-39.—CramerR: Stead- 
 fastness in the faith does not rest in human 
 strength, but we are by the grace of God pre- 
 served unto salvation.—Lhe hand of the Father 
 is God’s omnipotence.—Jdid.: The Father is one 
 Person, the Son is another, and yet Father and 
 Son are not divided but are one in substance. 
 See the mystery of the Holy Trinity.—Holy 
 Scripture is the sword wherewith we may strike 
 our adversaries.—On ver. 85. Magistrates are 
 indued by God Himself with a lofty title; hence 
 they must not be despised, but honored.—Magus: 
 Christ goes from one place to another with 1115 
 Gospel.—J/bid.: Yet truth triumphs finally.— 
 Zeisius: Godly meditation upon the strange and 
 wonderful things that formerly came to pass in 
 this or that place, may be a powerful incentive 
 to repentance and faith. 
 
 Gertacn: He and the Father are not cic, one 
 Person, but ἕν, one divine Being.—Lisco: Since 
 He (the Father) is greater, mightier than all, 
 than all hostile powers, Christ’s friends are safe 
 under the protection and guidance of the Al- 
 mighty, nay, safe under the protection of both 
 (Father and Son).—It is only malefactors that 
 are usually persecuted; why then do ye perse- 
 cute Me, who have conferred only benefits upon 
 you?—Braune: He believes the works, who 
 through them experiences suggestions and pre- 
 sentiments of the divine in Jesus; he believes 
 
a 
 
 CHAP. X. 22-42. 
 
 337 
 
 Jesus, who knows that God is truly in Him.— 
 Gossnur: If Thou be Christ, tetl us plainly.—Ye 
 are not of My sheep: ye are in the Church, but 
 not of the Church.—J know My sheep. The whole 
 world may judge them as it will; He knows what 
 to think of them —JWy sheep follow Me. It is the 
 magnet of love, that draws and drives, volunta- 
 rily on both sides.—Hrarnan Lire.—Who can 
 resist the hand of the Almighty or despoil it of 
 anything? How sweetly and securely, then, may 
 we repose in His hand!—The salvation of the 
 chosen sheep of Christ stands firm, for 1. they 
 belong to Christ, from whom no violence can 
 ravish anything; 2. they are the gift of the Fa- 
 ther, a gift of infinite love, presented by Him to 
 His Son; 5. they are an irrevocable gift that cin 
 mever be taken back; 4. they are the gift of a 
 Father who is mightier and greater than all 
 ‘creatures.—To their stony reply He makes a 
 right loving rejoinder.—As they caught up stones, 
 He once more laid sold of their hearts.—Can it 
 be wondered at, that the holiest truths we preach 
 are railed atas errors and fanaticism, when Jesus 
 Christ Himself was treated as a blasphemer be- 
 cause He spake the truth?—On ver. 37. A 
 ghostly-man must be ghostly-minded, a Christian 
 must have the mind of Christ, a child of God 
 must be go:lly-minded; they must lead lives spi- 
 ritual, Christian, and worthy of God, or make no 
 professions so to live.—He eseuped out of their 
 hands, but they shall not escape Him.—He stays 
 as long as He can,—until they begin stoning Him, 
 until He finds everything walled up and petrified. 
 Hevsver: The Church is permitted [within 
 proper limits] to institute festivals in commemo- 
 ration of great benefits from the Lord (Festival 
 of the Reformation; Days of Prayer and Humili- 
 ation, of Thanksgiving).—Ver. 23. He who here 
 walked in a porch was more than ali the Peripa- 
 tetics and Stoics.—Jesus reveals Himself only to 
 still and deep souls.—Many seoff at the figure: 
 ‘Sheep, Flock of Jesus.” O were they but sen- 
 sible of the warmth and tenderness of that love 
 which chose the figure!—A believer must lose his 
 faith in Jesus before he can be torn away from 
 Him.—The enemy can disperse and scatter out- 
 ward societies but not tha confederation of 
 hearts. — Ver. 33. They themselves were the 
 blasphemers.—Ver. 41. John did no miracles. 
 In this very thing Jesus was to have the pre- 
 eminence over John.—Ver. 42. Thus John’s 
 preaching is working even to this day 
 ScHLELERMACUER: Art thou the Christ? No 
 doubt they said as did others: Never man did 
 such miracles before, efe.; but because they 
 found in Him no food for their carnal natures, 
 no encouragement for their lust of outward dis- 
 tinctions among men, their souls were kept in 
 suspense: they wavered and fluctuated between 
 faith and unbelief,—nothing firm took form in 
 them. Hence they demanded only the letier and 
 hoped for good from it. (All their fanatical claims, 
 however, were attached to the letter; they held 
 that if Jesus were the Messiah, He must be a 
 Messiah in their sense of the term, opposed as 
 that sense was to the divine Word).—But why did 
 the Redeemer keep from them this trifling gift 
 of the letter? In the first place, He would per- 
 mit no’hing to turn Him from the path on which 
 He had once entered; secondly, the time was 
 
 approaching when (ata formal trial) the Lord 
 should hear this same question from those who, 
 as the spiritual superiors of the people, deriving 
 their superiority from the gradual conformation 
 of time, had aright to demand of Him the de- 
 cisive letter. So for that occasion He reserved 
 it. Then that letter, being in the right place, 
 also possessed the highest fulness of spirit and 
 life. 
 
 Craven: From Carysostom: Ver. 30. 7 and 
 My Father are one; this is added that we may not 
 suppose that the Father protects while He is too 
 weak to do so —Vers. 34, 35. Our Lord did not 
 correct the Jews asif they misunderstood His 
 speech, but confirmed and defended it in the 
 very sense in which they had taken it.—Vers. 39, 
 40. Christ after discoursing on some high truth 
 commonly retired immediately, to give time tothe 
 fury of the people to abate. —From AUGUSTINE: 
 Vers. 27-29. Of these sheep, 1. the wolf robbeth 
 none, 2. the ¢hief taketh none, ὃ. the robber killeth 
 none.—Ver. 30. Weare one; what He is, that am 
 7, in respect of essence, not of relation.—Vers. 34, 
 35. If men by partaking of the word of God are 
 made gods, much more is the Word, of which 
 they partake, God.—From THeopnytact: Ver. 
 41. Our Lord often brings His people into soli- 
 tary places, thus ridding them of the society of 
 the unbelieving, for their furtherance in the 
 faith.—Christ departs from Jerusalem, ὃ, 6., the 
 Jewish people, and goes to a place where are 
 springs of water, 7. 6., the Gentile church [?].— 
 From Aucuin: They follow Me—l. here, by wallk- 
 ing in gentleness and innocence, 2. hereafter, by 
 entering into the joys of eternal life.—From 
 ΖΒ; Ver. 27. Hear My voice; one may hear 
 the words of the Lord without submitting to His 
 voice; the voice of the Lord is the spiritually 
 quickening influence of His words upon the 
 heart.—From Burkitt: Ver. 24. The subtlety 
 of Christ’s enemies, expressing earnest desire 
 for information that they might entrap.—Ver. 
 25. The wisdom and caution of Jesus: He, 1 
 (refuses a direct answer, E.R. C.), 2. refers to 
 His miracles.—Ver. 26. The true cause of infi- 
 delity, 1. not obscurity of doctrine, but 2. not 
 having the properties of Christ’s sheep.—Ver. 
 27. All Christ’s sheep follow Him in His, 1. 
 doctrine, 2. example.—Ver. 28. Hiernal life is, 
 1. the portion of Christ’s sheep, 2. the gift of 
 Christ, 3. now given to the sheep, in (1) pur- 
 chase, (2) promise, (8) first fruits. —Ver. 32. 
 Such was the perfect innocence of Christ that He 
 dared appeal to the consciences of His most in- 
 veterate adversaries. —From Henry: If Wisdom’s 
 sayings appear doubttul, the fault is not in the 
 object, but in the eye.—Vers. 24, 25. The Jews 
 pretended that they only doubted, Christ declared 
 that they did not believe; skepticism in religion is 
 no better than énfidelity.—Ver. 26. Ve are not of 
 My sheep, t.e., ye are not 1. disposed to be My 
 followers, 2. designed to be My followers.—Vers. 
 27-29. Jesus described concerning His sheep, 
 their—1l. gracious disposition, they (1) hear His 
 voice, (2) follow Him; 2. happy state, He (1) takes 
 cognizance of them, (2) has provided happiness 
 for them (a) eternal life, (6) freely bestowed, (3) 
 has undertaken for their security and preservation. 
 —Ver. 37. Christ does not require a blind and im- 
 plicit faith, nor an assent to His divine mission 
 
338 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 further than He gave proof of it.—Ver. 39. The | 
 flight of Jesus, 1. not an inglorious retreat, but | 
 2. a glorious retirement. He escaped, 1. not be- 
 
 cause He was afraid to suffer, but 2. because His 
 hour was not come, ch. viii. 30.--Ver. 40. Though | 
 persecutors may drive Christ and His gospel out 
 of their city, they cannot drive Him or it out 
 of the world.—Ver. 41. The result of John’s | 
 ministry after his death; the success of the word 
 preached not confined to the life of the preacher. 
 —Ver. 42. Where the preaching of repentance has 
 had success, there the preaching of gospel-grace 
 is most likely to be prosperous.—From Batnzs: 
 Ver. 29. It is implied that God will so control | 
 ali other beings and things as that they shall be | 
 safe.—Vers. 28, 29. We are taught concerning 
 Christians that—1. they are given by the Father 
 to Christ, 2. Christ gives tothem eternal life, 7. ¢., 
 
 (1) procures by His death and intercession, and (2) 
 imparts by His Spirit, that religion which results 
 
 in eternal life, 3. both the Father and the Son 
 are pledged to keep them, 4. there is no power 
 in man or devil to defeat Christ’s purpose.— Vers, 
 39-42. The opposition of the wicked resulted in 
 the increased success of the cause they perse- 
 cuted.—From RyLe: Ver. 26. ‘ My sheep” in- 
 dicates the close connection between Christ and 
 believers; they are His, 1. by gift from the Fa- 
 ther, 2. by purchase, 38. by choice and calling, 
 4. by their own consent.—Believers are called 
 sheep, because they are, 1. helpless and depen- 
 dent on their Shepherd, 2. harmless, 3, foolish 
 and liable to go astray [?].—Ver. 27. Christ 
 knows His people with, 1. approbation, 2. in- 
 terest, 38. affection.—Ver. 28. Christ, 1. often 
 withholds worldly prosperity, 2. never fails to 
 give eternal life, t.e., (1) grace, (2) peace, (3) 
 glory.—Ver. 35. The high honor Cirist puts on 
 the Scriptures.—Vers. 37, 88. The importance 
 Christ attached to His miracles. | 
 
 1ΠῈ 
 
 ANTITHESIS BETWEEN THE BELIEVING AND THE UNBELIEVING JEWS OF JSUDEA AND JERUSALEM AT THE 
 
 GRAVE OF LAZARUS. 
 HIMSELF DEVOTED TO DEATH. 
 FROM THE DEAD. 
 
 SYMBOLISM OF 
 
 CHRIST, IN CONSEQUENCE OF HIS RAISING OF LAZARUS FROM THE DEAD, 
 
 DAY’S WORK AND OF SLEEP. THE RESURRECTION 
 
 CHap. XI. 1—57- 
 
 A. Christ's death-bringing journey to Bethany to raise His friend from the dead. Symbolism of day-life 
 
 and night-life. 
 
 Symbolism of sleep. 
 
 (Vers. 1—16.) | 
 
 1 
 2 of Mary and her sister Martha. 
 
 Now [But] a certain man was sick, name? Lazarus, of [from] Bethany, the town 
 (It was that [the] Mary which [who afterwards] 
 
 anointed the Lord with ointment, and wiped his feet with her hair, whose brother 
 3 Lazarus was sick.) Therefore his sisters sent unto him, saying, Lord, behold he 
 A whom thou lovest is sick. * When Jesus heard that, he said [And Jesus hearing it, 
 said], This sickness is not unto death, but for the glory of God, that the Son of 
 
 God might [may] be glorified thereby. 
 
 5,6 Now Jesus loved Martha, and her sister, and Lazarus. 
 
 When he had heard 
 
 therefore [When therefore he heard] that he was sick, he abode two days still in 
 the same place where he was [he then remained in the place where he was, two 
 7 days]. Thenafter that saith he [Then after this he saith] to Ais [the] disciples, Let 
 
 8 us go into Judea again. 
 
 ἢ [The] disciples say unto him, Master, the Jews of late 
 
 sought [just now were seeking, νῦν ἐζήτουν] to stone thee; and goest thou thither 
 
 9 again? Jesus answered, Are there not twelve hours in the day? 
 
 If any man 
 
 10 walk in the day, he stumbleth not, because he seeth the light of this world. But 
 11 ifa man walk in the night, he stumbleth, because there is no light in him. These 
 things said he: and after that [this] he saith unto them, our friend Lazarus sleep- 
 12 eth [hath fallen asleep]; but I go that I may awake him out of sleep. Then said 
 his disciples [The disciples therefore said to him]', Lord, if he sleep [hath fallen 
 
 18 asleep] he shall do well [become whole, recover]’. 
 
 Howbeit Jesus spake [But 
 
 Jesus had spoken] of his death: but they thought that he had spoken of taking 
 of rest in sleep [he was speaking of the rest of sleep, περὶ τῆς χοιμήσεως τοῦ ὕπνου", 
 14 Then [Then therefore, τότε οὖν] said Jesus unto them plainly, Lazarus is dead. 
 15 And I am glad for your sakes that I was not there, to the intent ye may believe; 
 
 16 nevertheless let us go unto him. 
 
 Then said Thomas, which [who] is called Didy- 
 
 mus [i.e. twin child], unto his fellow-disciples, Let us also go, that we may die 
 
 with him. 
 
CHAP. XI. 1-16. 
 
 Οὐ 
 wo 
 o 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 12.—Lachmann αὐτῷ of. μαθηταί in accordance with Codd. D. K.; Tischendorf simply αὐτῷ in accordance with 
 
 Cod. A. e’c.; according to Meyer, the lacter might be the original reading. 
 (Cod. Sin. εἶπαν;. So also Westcott and Hort. 
 
 εἶπον οὖν αὐτῷ οἱ μαθηταί. 
 αὐτῷ ----.Ὁ. 8.] 
 
 {In ed. viii. Tischend. reads, with Cod, Sin.: 
 Alford brackets ot μαθηταί, but retains 
 
 2 Ver. piles inserts the gloss: without our making a perilous journey thither.—P. §.] 
 
 3 Ver, 13.— 
 
 EXEGETICAL AND CRITICAL. 
 
 In the raising of Lazarus from the dead, the 
 most stupendous of the revivifying (quickening) 
 miracles of Jesus, we see at once the ultimate 
 occasion of His death, and the first foreshadow- 
 ing of Ilis resurrection. Bayle relates of Spi- 
 noza [the Jewish philosopher]: ‘* On m’a assuré 
 qv τ disait ἃ ses amis, que s’il efit pu se prsuader 
 la résurrection de Lazare, il aurait brisé en pieces 
 Jout sor systeme ef aurait embrassé sans répugnance 
 la foi ordinaire des chréiiens.”” [ Dict. art. Spinoza].* 
 
 Tue special plea of modern criticism against 
 the reality of this miracle is the silence of the 
 Synoptists. This fact may be explained: 1. By 
 the character of the Gospels, each one of which 
 being a particular view of the life of Jesus, uses 
 only such historical matter as suits its total; 2. 
 by his:orical circamstances which made it seem 
 advisable to the Synoptists, who wrote earlier, to 
 omit from their records the history of the family 
 of Bethany, probably in order to avoid attract- 
 ing to it the attention of Jewish fanatics in Je- 
 rusalem (see Leben Jesu, 11. 2, p. 11382);¢ 3. by 
 the preponderance of Galilean tradition in the 
 Synoptists, which may well be connected with 
 the fact that a great portion of this tradition was 
 derived fiom narratives of the life of Jesus ad- 
 dressol by the earlier disciples of Galilee to the 
 later disciples at Jerusalem. We have proof in 
 the writings of the Synoptists that they were well 
 aware of the frequent sojourn of Jesus at Jeru- 
 salem; Matt. xxiii. 37; Luke x. 38. 
 
 * (“TI have been assured that he would say to his friends: 
 If he could have conyiuced himself of the resurrection of 
 Lazarus, he would have dashed to pieces his entire system 
 fof pantheism]| and embraced without repugnance the com- 
 mon faith of Christians.” This is sound reasouing. If Christ 
 could raise the dead to life, it was an easy task for Him to 
 heal the sick, and to command the powers of nature, and Ie 
 must have been truly the Son of God. ‘This miracle was a 
 fulfilment of what He said concerning His person as the 
 Fountain of life, and a prophecy of His resurrection. It 
 contains, a3 then for the family of Lazarus, the disciples and 
 friends of Jesus, so now and for all time, the most solid com- 
 fort, and effectually disperses the gloom and terror of the 
 grave.—P. 5. 
 
 ἡ [According to tradition (Epiph. Heer. 66) Lazarus lived 
 thirty years after his resurrection and died sixty years old. 
 But the Gospels were probably written after the year 6), 
 Epiphanius, Grotius, Herder, Olshausen, Baumlein, Godet 
 and Wordsworth agree with Lange in explaining the silence 
 of the Synoptists from a prudential regard to the surviving 
 family of Lazarus, but Meyer (ed. 5th, p. 439) and Alford 
 (Proleg., p. 15) reject this supposition, because such conceal- 
 ment was alien from the spirit and character of the Evange- 
 lists, and because the Gospels and Epistles were at first not 
 published to the world at large, but to believing communi- 
 ties. Meyer explains the omission from the plan of the 
 Synoptists who confined themselves to the Galilean activity 
 of Jesus till His solemn entry into Jerusalem (Matt. xxi. and 
 parallels), while John, omitting the Galilean miracles of the 
 raising of the daughter of Jairus and the widow's son from 
 the dead, describes the resurrection miracle which took place 
 in Judea.—P. 8. 
 
 { [Cyril remarks that the resurrection of Lazarus furnishes 
 the true explanation of the plaudits and hosannas of our 
 Lord’s triumphal entry into Jerusalem as described by the 
 Synoptists.—P, 8.) 
 
 Or “ of the taking of rest in sleep,” or “of taking rest in sleep.”—P. 8.] 
 
 [The narrative is divided into three parts: (1) 
 The preparation, which is ruled by the idea of 
 death, 1-16; (2) The raising of Lazarus, or the 
 triumph of life over death, 17-44; (3) The effect, 
 (a) the positive effect: confirmation of the faith 
 of the disciples, 45; (4) the negative effect: ex- 
 citing the opposition of the Sanhedrin to deadly 
 hatred, 47-57.—The miracle carries its own evi- 
 dence to every fair and unprejudiced mind. But 
 as the performance of it was a moral test to the 
 Jews, so is its narrative to the readers anl 
 critics: a savor of life and a source of comfort to 
 believers, a stumbling-block to unbelievers. 
 There are four false theories, opposed to the true 
 one: 1, The RaTIONALISTIC view of a raising 
 from a trance, in spite of the ἤδη ὄζει, ver. 39! 
 (Paulus, Gabler, Ammon, Kern, Schweizer, mo- 
 dified by Girérer and Weisse). 2. The myruican 
 hypothesis of an unconscious poem of the primi- 
 tive Christian fancy. (Strauss, in his large 
 ** Life of Jesus,” while in his new Leben Jesu, Ὁ. 
 4/6 ff., he represents the historic Lazarus of 
 John as afree fiction of the fourth Evangelist 
 based upon the parabolic Lazarus of Luke.) 3. 
 The theory of a conscious SYMBOLICAL or ALLE- 
 GORICAL representation of the death-conquering 
 glory of Christ and His disciples. (Baur, Weiz- 
 sicker), 4. The infamous hypothesis of a down- 
 right imposTuRE or pious fraud, an intrigue of 
 the family of Bethany, to which Jesus lent Him- 
 self as an instrument with the view to make an 
 impression upon the unbelieving Jews. (Renan, 
 Vie de Jésus, p. 859f.). All these theorics owe 
 their origin toa disbelief in the supernatural. 
 They neutralize each other and explain nothing 
 at all. The only alternative is: historic truth, 
 or dishonest fiction. The historic truth is abun- 
 dantly attested by the simplicity, vivacity and 
 circumstantiality of the narrative, the four days 
 in the tomb (ver. 89), and the good sense and 
 moral honesty—to say the very least—of Lazarus 
 and his sisters, the Evangelist and Christ Him- 
 self.—P. S.] 
 
 Ver. 1. But there was a certain man sick. 
 —The dé indicates that Jesus’ stay in Perera 
 was terminated by the sickness and death of 
 Lazarus. 
 
 Lazarus, from Bethany.—The designation 
 of Lazarus: from Bethany [ἀπό, like ἐκ, denotes 
 descent, or, as here, residence], as also the de- 
 signation of Bethany as the town of Mary 
 and Martha her sister (comp. ch. i. 44), pre- 
 supposes the acquaintance of the readers with 
 the family of Bethany, and places Mary, as the 
 most prominent personality of the group, in the 
 foreground. After her, mention is made of 
 Martha, as her sister; after both, Bethany is de- 
 signated; after Bethany, Lazarus. 
 
 BrtTHany on the Mount of Olives, distinct from 
 the Bethany beyond Jordan, in the environs of 
 which Jesus is now, probably, again abiding (see 
 ch. i. 28), is distant three-quarters of an hour 
 
840 
 
 THE GOSPEL ACCORDING TO JOIIN. 
 
 [about two miles] from Jerusalem, in a south- 
 easterly direction, on the other [eastern] side of 
 the Mount of Olives, over whose southern por- 
 tion the roadleads. Fromits situation on the de- 
 clivity of the mountain, Simonis thus construes 
 ate may V3, locus depressionis, Low Borough, 
 Valley Borough; with more probability, how- 
 ever, Lightfoot, Reland and others hold that it 
 derives its name from its date-palms: 2. V2, 
 locus dactylorum, Iouse of Dates, Date Borough 
 (see the palm-entry, Matt. xxi).* In the his- 
 tory of the Passion, Bethany appears as a peace- 
 ful refuge for the Lord from hostile Jerusalem ; 
 Mathis Rl ἐπ ν SRV Ὁ. (Clean, 
 
 [ Bethany is never mentioned in the Old Testa- 
 ment or the Apocrypha, and is known to us only 
 from the New Testament, but possesses an un- 
 usual charm as the place where more than in 
 any other Jesus loved to dwell and to enjoy do- 
 mestic life. There wasa house of peace with 
 three children of peace, where the Prince of 
 Peace wentin andoutasafriend. There He re- 
 ecived the hospitable attentions of busy Martha, 
 and commended the contemplative Mary (Luke 
 x. 331f.); there He performed His greatest mi- 
 racle on their brother Lazarus, and proved Him- 
 self to be the Resurrection and the Life; there 
 Mary anointed Him against the day of His burial; 
 from Bethany He commenced His triumphant 
 entry into Jerusalem; to Bethany He resorted for 
 the rest of the night during the few days before 
 1115 crucifixion; and near this village He loved 
 so well, He ascended to heaven. At present itis 
 a ‘poor, wretched mountain hamlet of some 
 twenty families, and is called, from Lazarus, ‘Z/- 
 Azariyeh (by Robinson) or El-Lazarieh (according 
 to Lord Lindsay and Stanley); the traditional 
 sites of the house and tomb of Lazarus are still 
 shown. Stanley and Grove give a very unfavor- 
 able account; but Bonar and Lindsay describe 
 the situation of Bethany, as viewed from a dis- 
 tance, as “remarkably beautiful,” ‘the perfec- 
 tion of retirement and repose,” ‘of seclusion 
 and lovely peace.” It is no doubt with Bethany 
 as with Jerusalem and Palestine gencrally: it is 
 a mere shadow of the past, a scene of desolation 
 and death; yet not without traces of former 
 glory, and not without hope of a future resur- 
 rection.—P. 8. ] 
 
 Ver. 2. It was the Mary who (afterwards) 
 anointed the Lord with ointment, etc.— 
 John supposes the history of the anointing to be 
 familiar through the evangelical tradition; and 
 this trait shows the vividness and copiousness 
 of that tradition and at the same time the histori- 
 
 * [Stanley (Sinat and Pal., p. 144) agrees with this last de- 
 rivation, but admits that even then the palm tree was pro- 
 bably rarely found on the high land in Palestine. The olive 
 and fig now only remain. Arnold (art. Bethania in Herzog’s 
 Encycl., 11. p. 116) derives the name from the Chaidee or 
 
 Aramean δ᾽} }}} ΠῚ 3, domus miseri, House of the afflicted 
 
 1 
 (comp. Buxt. Lex. Chald. col. 631 sq.). Origen and Theo- 
 phylact call it οἶκος ὑπακοῆς, as if yelated to 1Π}}}, re- 
 y 
 
 = 
 spondit, exaudivit, i. e., where the prayer of the needy is 
 heard and answered.—P. 8.] 
 
 + With respect to the Bethany of the present day, see 
 Notes on Matt., ch. xxi.; Art. B. in Winer [Smith, Kitto 
 and others], the books of Eastern travel; the legends on 
 Lazarus see in Thilo, Cod. Apocr., p.711; Fabric. Cod. Apocr., 
 117. p. 475. On the name of Lazarus see Com. on Luke xvi. 
 20 [p. 254, Am. Ed., also art. Lazarus in Smith’s Dict.—P. 8.] 
 
 cal character of this Gospel. In the next chap- 
 ter he proceeds to relate the history of the 
 anointing itself [as required by the course of his 
 narrative]. The evangelist designs here to bring 
 into view the friendly relation existing between 
 Jesus and the brother and sisters of Bethany, in 
 explanation of the following history. Comp. Com. 
 on Matthew, chap. xxvi.; Luke, chap. x. Touching 
 the vast difference between Mary of Bethany and 
 the great sinner or Mary Magdalene, comp. the 
 Art. Maria Magdalena in Herzog’s Real-Encyklo- 
 pedia [vol. ix. p. 102 ff.].* On the character of 
 the two sisters comp. the Com. on Luke, chap. 
 x.f Hengstenberg’s romance founded upon the 
 story of the family of Bethany, is well known. 
 
 [ Uengstenberg devotes twenty-six pages of his 
 Commentary on John (vol. ii. pp. 198-224) to 
 prove that Lazarus of Bethany whom the Lord 
 raised from the dead, is none other than the 
 poor Lazarus of the parable, and that Mary of 
 Bethany is the same with the unnamed sinner 
 who washed the Saviour’s feet with her tears of 
 repentance (Luke vil. 86 ff.) and with Mary Mag- 
 dalene (Luke viii. 2), In the former he is origi- 
 nil; in the latter he follows the tradition of the 
 Latin church which identified the two or three 
 Marys, down to recent times when it was rightly 
 opposed by several Roman Catholic as well as 
 Protestant divines. Out of the scattered hints 
 of the Gospels Ilengstenberg, with more ingenu- 
 ity than sound judgment and good taste, weaves 
 the following religious novel, which is worthy of 
 a place in a Romish legendary. Mary, origi- 
 nally of Magdala, a village on the western coast 
 of the lake of Galilee, near the city of Tiberias, 
 led a disreputable life, but was converted to 
 Christ, who expelled from her seven devils, @. 6.» 
 her wild passions, and gave her rest and peace. 
 She clung to Him with boundless devotion and 
 followed Him on His journeys in Galilee (Luke 
 vil. 2) anlto Judea. While the Lord labored 
 
 * [The Roman tradition (since Tertullian, De pudic. 11), 
 contrary toits usual habit of multiplying scriptural person- 
 alities, identifies Mary of Bethany with Mary of Magdala and 
 the unnamed sinful woman who anointed the Saviour’s feet 
 (Luke vii. 37 ff.), although Ireneus, Origen and Chrysostom 
 clearly distinguish them. To account for the difference of 
 locality, it was arbitrarily assumed that Mary of Bethany in 
 Judea had a country-seat at Magdala in Galilee. But the 
 anointing recorded by Luke (vii.), differs as to time, place 
 and character from the anointing in Bethany (Matt. xxvi.; 
 Mark xiv.; John xii.). ‘he superstitious Pope Gregory I. 
 eave his sanction to this hypothesis of the identity of the three 
 Marys, so that it even passed into the service of the Roman 
 Breviary for July 22d and several mediwyal hymns, e.g, one 
 εἴ. S. Maria Magdalena (in Daniel's Thesaurus hymnol. tom, 
 I. p. 221): 
 
 “ Lauda, mater ecclesia, 
 Lauda Christi clementiam, 
 Qui seplem purgat vitia 
 Per septiformem gratiam, 
 
 “ Maria, soror Lazari, 
 Qux tot commisit crimina, 
 Ab ipsa faue tartaré 
 Redit ad vii limina,” ete. 
 
 Comp. other hymns on Mary Magdalene in Mone, Lat. 
 Hymnen des Mittelalters, vol. 11. pp. 415-425. On all points 
 of exegesis and criticism the Romish traditions are worth 
 very little or nothing at all.—P. 8.] 
 
 + [Martha represents the active, practical, Mary the con 
 templative, passive, type of piety. They are related to each 
 other as Peter and John among the apostles. Romish asceti- 
 cism has perverted Mary into a nun and abused the eulogy 
 of the Lurd, Luke x. 42 (‘‘Mary hath chosen the good part’’) 
 for an overestimate of monastic seclusion from the world and 
 its daily duties.—P, 8.] 
 
: CHAP. XI. 1-16. 
 
 344 
 
 ee 
 in and around Jerusalem she resided at Bethany 
 in the house or country-seat of her sister Martha, 
 who had married a rich but low-minded Phari- 
 see, Simon the Leper. Here she anointed the 
 Lord and wiped His feet with the tears of repen- 
 tance, six days before His passion (Luke vii., 
 which is assumed to be the same with the scene 
 described John xii.) Her brother Lazarus, 
 after a similar life of dissipation and cousequent 
 poverty, resorted also to the protection of Martha 
 and lived off the parsimonious charity of his bro- 
 ther-in-law. He is the beggar at the gate of 
 “the rich man who was clothed in purple and 
 fine linen and fared sumptuously every day” 
 (Luke xvi. 19 ff.). Hedied, was buried, and car- 
 ried to Abraham’s bosom, but was raised again 
 by Christ, to which an allusion may be found in 
 the parable (ver. 31, ‘*though one rose from the 
 dead”). 
 by Him, not on account of their virtuous and 
 lovely character, but as striking examples of the 
 power of redeeming grace. 
 siying that it is easier for publicans and sinners 
 to enter the kingdom than for righteous Phari- 
 sees.—The grounds for this strange combina- 
 tion are the identity of names (Lazarus of the 
 purable—the only name mentioned in any para- 
 ble of the New Testament—and Lazarus of 
 Bethany; Mary Magdalene and Mary of Beth- 
 any), and the similarity of the anointing scene 
 related by Luke, ch. vii. 36ff., and the one de- 
 scribed by Jolin, ch. xii. 3, as well as Matthew, 
 ch. xxii. 31f.; and Mark xiv. 8. But the diffe- 
 rences of locality (Magdala and Bethany), of 
 time (the beginning and the close of Curist’s 
 ministry), and of circumstances, in the anointing 
 scenes, are sufficient to neutralize the scsi 
 appearance of identity. Besides, there are 
 strong arguments against Hengstenberg’s hypo- 
 thesis. 1. Luke’s Gospel which is constructed 
 on the chronological order (i. 8), can not be 
 charged with sucha glaring chronological mis- 
 take, as to place the anointing of Christ in Beth- 
 any in the first year of Christ’s ministry, when 
 according to Matthew, Mark and John it oc- 
 curred only six days before His passion and had 
 special reference to His near burial. 2. Luke, 
 in introducing Mary of Bethany in ch. x. 389, 
 
 ~ gives no intimation that she was the unnamed 
 
 sinner of ch. vii. or the Mary Magdalene whom 
 he had already honorably mentioned in ch. viii. 
 2; nor does Jolin give any hint of such identity 
 when he introduces Mary Magdalene in ch. xix. 
 25. ‘To explain this fact, Hengstenberg (p. 208) 
 resorts to the far-fetched conjecture of inten- 
 tional concealment. of the identity from family 
 considerations and apprehensions of abuse. ὃ. 
 If Lazarus lived in miserable dependence ona 
 mean brother-in-law, it would have been cruel 
 to call him back from Paradise. 4. There is an 
 intrinsic improbability, as urged already by 
 Ovigen and Chrysostom, that Jesus should have 
 selected for His special friendship persons whose 
 former lives were stained by gross impurity.— 
 Tue view of Hengstenberg has been generally 
 rejected by German commentators, but Bishop 
 Wordsworth (on John xi. 1), without mentioning 
 his name, seems to adopt it as far as the identity 
 of the Lazarus of the parable and the Lazarus 
 of the miracle is concerned. He finds in the 
 
 Mary and Lazarus were so dearly loved ! 
 
 They illustrate His | 
 
 | 
 | 
 
 | 
 
 parable a prophecy of the miracle, in ihe lattes 
 a fulfilment of the former. Godet (IL. 8 }) aptly 
 says of Hengstenberg’s dissertation ἼΗΙ ᾿ ouly 
 proves the facility with which a man of learning 
 and acumen can prove any thing he wants to 
 prove.—But while we must utterly reject the 
 identification of the two Lazaruses, it is quite pos- 
 sible that the Lazarus of John xi. was either a 
 son or a brother-in-law of Simon the Pharisee 
 An article in Smith’s Die/. (vol. IL, p. 1614) 
 identifies him with the young and rich ruler 
 who came to Jesus and was loved by Him, Matt. 
 xix.; Mark x.; Luke xviii. 8, but this conjecture 
 is without proof and contrary to the chronologi- 
 cal order of events. The traditions concerning 
 the later life of Lazarus and his labors in Mar- 
 seilles, where he is said to have founded a church 
 and suffered martyrdom, are worthless. The 
 ecclesiastical applications of the name of Laza- 
 rus (Anighis of St. Lazarus, lazaretto, lazar-house, 
 lazzarone) are derived from the Lazarus of the 
 parable and connected with the etymology (La- 
 
 zarus—V) x), auxilio destitutus, no help, helpless, 
 
 or better at nD, abridged from ἜΝ, Eliazar, 
 
 Deus aux ilium, the German Gotthilf). The Laza- 
 rists, © French Society of missionary priests, were 
 
 named after Lazarus of Bethany (from the Col- 
 lege of St. Lazarus in Paris which they acquired 
 in "1632).—P. S.] 
 
 Ver. ὃ. Lord, behold. he whom Thou 
 lovest is sick.—If we read in these words the 
 indirect expression of a positive entreaty that 
 Jesus would come, possibly we overlook the situ- 
 ation of the parties. It is as evident to the sis- 
 ters in Bethany as to the disciples that imminent 
 peril of death threatens the Lord in Jerusalem 
 and its surrounding country. We are not war- 
 ranted in assuming that they rated the sick- 
 ness of their brother higher than the deadly 
 peril impending over Jesus. In fact, in their 
 very appreciation of His danger we read the ex- 
 planation of their tender message in its delicate 
 historicalness. They give emphasis to their 
 communication thus: whom Thou lovest; it isthe 
 expression of an ardent, heart-felt desire where- 
 with they inform Him of what may happen. 
 [ὃν φιλεῖς is more solicitous of help than the 
 mere name, and yet more modest than ‘ who 
 loves Thee,” or the designation of ‘‘ friend,” as 
 the Lord in His condescending love calls Laza- 
 rus, ver. 11.—P. 8. ] 
 
 Ver. 4. Jesus hearing it said [εἶπεν] This 
 sickness, efc.—[ Alford: ‘The only right un- 
 derstanding of this answer, and our Lord’s whole 
 proceeding here is,—that He knew and foresaw 
 all from the first,—as well the termination of 
 Lazarus’s sickness and his being raised again, as 
 the part which this miracle would bear in bring- 
 ing about the close of His own ministry.” —P. 5.7 
 In the lack of ἀπεκρίνατο (replied) there is no 
 warrant for the assumption that these words did 
 not form part of a message sent to the sisters, 
 although they were addx essed to the disciples 
 also. It was, inreality, His prophetic utterance 
 concerning the entire sickness.—Is not unto 
 death [πρὸς Udvartov].—The expression was 
 an ambiguous one and involved a trial of faith 
 for the sisters. They might thus understand it: 
 The sickness will not result in death, will not be 
 
242 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 fatal; and to this interpretation the rest of the 
 sentence might seem to point: for the glory of 
 God, etc. From these words it was possible to 
 draw the inference that Jesus would at all events 
 preserve Lazarus from death; perhaps by an ex- 
 ercise of healing power from afar. But this was 
 not His meaning. The certainty and the neces- 
 sity of the death of Lazarus were manifest to 
 Him from the beginning; He foreknew also that 
 He should raise him from the dead. In this 
 sense, therefore, we are to understand His words: 
 The end and aim of this sickness is not death, 
 but the glorification of God by a raising of the 
 dead, which shall also glorify the Son of God.* 
 Therein lay a trial of faith for the sisters (Brenz, 
 Neander). A human instrumentality in order to 
 the divine awakening of the dead was also thus 
 ordained. The sick man and his sisters waited 
 hopefully for the Lord even until the coming of 
 death; then, if they would not be per plexed by 
 the promise of Jesus (see ver. 40), on which their 
 hopes were based, they must take refuge in the 
 mysterious expression: to the glory of God. 
 Not only does the text afford no ground for the 
 supposition that a second message concerning 
 the further progress of the malady was sent to 
 the Lord, informing Him of the incorrectness of 
 His favorable opinion (Paulus, Neander), but 
 such a supposition is directly contrary to the 
 text (see ver. 14).—That the Son of God 
 may be glorified thereby.—This was the 
 purpose of God. Not that God should be glori- 
 fied by the glorification of Christ (Meyer), but 
 that the glorifying of God through the miracle 
 wrought in His name should also glorify the Son 
 of God,—and this in a striking manner, in the 
 presence of a great multitude and in the vicinity 
 of Jerusalem. They who accused Him of working 
 miracles by the power of Satan, should be wit- 
 nesses to this astounding miracle, performed by 
 Him after a solemn invocation of that God, whom 
 they called their God and as the blasphemer of 
 whom they denounced Him. It is noteworthy 
 that after this fact He is no more charged with 
 having a demon and working miracles by the 
 assistance of Beelzebub. Christ's prayer to God 
 at the grave of Lazarus was, however, intro- 
 duced by the sending of the man who was born 
 blind to the pool of Siloam, that being the pro- 
 perty of the temple and of the God of the temple. 
 
 Ver. 5. Now Jesus loved Martha, and 
 her sister, and Lazarus.—[and—and: happy 
 famiiy! Bengel.]—Reference of these words: 
 1. De Wette: Explanatory of ver. ὃ; 2. Meyer: 
 explanatory of the consoling assurance con- 
 tained in ver. 4; 3. Baumgarten-Crusius: pre- 
 paratory to ver. 6. ‘Although He loved them 
 all, He tarried.” Why is Martha here the 
 prominent person and Mary simply designated 
 as her sister? Martha stood in peculiar need 
 of a still greater trial of faith, of purification 
 from her petty cares; and in order to these re- 
 sults, death must be felt in all its terrors and 
 deliverance in all its rapture. In this sense 
 Jesus loved her. Thus the connection with ver, 
 ὁ might also be expressed by a ‘ tierefore,” ete. 
 
 * (Alford: “It need hardly be remarked, with Olshansen 
 and Tre noch, that the glorifying of the Son of God in Lazarus 
 himself is subordinately implic 1d. Menare not mere tools, but 
 temples of God.” Comp. ver. 15, that ye may believe. 8.] 
 
 - 
 
 But since the evangelist has not specified this 
 connection more positively, room is left for both 
 conjectures (‘* although” and ‘ therefore’’). 
 The expression ἠγάπα, not ἐφίλει (as ver. 8), may 
 not have been chosen solely ‘*on account of the 
 therewith mentioned sisters” (Meyer), but also 
 on account of the loftily severe conduct of the 
 love of Christ. [ἀγαπᾶν may be used of divine 
 love, but φιλεῖν expresses human love and the 
 personal relation of friendship. The relation of 
 Jesus to the female sex exhibits a tenderness truly 
 human with a purity and dignity truly divine. 
 Comp. the remarks on p. 167.—P. 8.] 
 
 Ver. 6. When therefore he heard that he 
 was sick, then (at that time), indeed, ke 
 remained two days.—Tore μέν [tum quidem, 
 omitted inthe BE. V.]. The μέν leads us to ex- 
 pect a δέ after ἔπειτα, which has, however, been 
 omitted in order that the conclusion of the sen- 
 tence might appear independently in all its sig- 
 nificance. Hxplanation of the delay of Jesus: 
 
 1. In order to test the faith of the interested 
 parties (Olshausen after the ancients). This 
 motive cannot be rejected as ‘¢inhuman arbi- 
 trariness”’ (Meyer). It was undoubtedly influ- 
 ential, although not exclusively so. 
 
 2. Jesus was detained in Persea by important 
 business (Litcke [Neander, Tholuck] and others.) 
 Here, without doubt, we have the grand motive 
 and the foundation of the previously mentioned 
 one, for it would have been an ulter impossi- 
 bility for Jesus to remain two days away from 
 Bethany in inactivity. Meyer objects to this ex- 
 planation on the ground that nothing of the kind 
 is stated in the text. But it is implied every- 
 where that Jesus was never inactive and that He 
 had days’ works, times (καιροί) and hours, ap- 
 pointed Him by God. 
 
 3. Meyer [and Alford]: The motive is indica- 
 ted ver. 4: the glorification of God through the mi- 
 racle. This wasundoubtedly a final and supreme 
 motive, one, however, that never stands alone; 
 itis invariably associated with concrete, moral 
 motives. Assuming this to be the sole motive, 
 the delay of two days was totally unnecessary, 
 since Lazarus had already been dead a loug time. 
 
 Bretsclneider and his followers have based 
 their arguments against the authenticity of the 
 history itse.f upon this delay, which they did not 
 comprehend. We must further beware of the 
 false idea that Jesus first suffered Lazarus to 
 
 ‘die, and then went to raise him from the dead. 
 
 As Lazarus had already lain in the grave four 
 days, when Jesus arrived at Bethany, he would 
 (assuming the distance to have been & day’s 
 journey) have been two days inthe grave, if 
 Jesus had set out for Bethany immediately upon 
 recciving the message. Hence He caused no 
 fruitless waiting by the bedside of the sick man. 
 The sisters had deterred sending the message to 
 Jesus until Lazarus was at the point of deuth, be. 
 cause they knew the danger attending the return 
 of the Saviour to Judea. So fine a historseal trait 
 cannot have been invented. 
 
 Two days.—On the great activity of Jesus 
 in Persea see the Com. on Matthew. He was to 
 depart from a province in wuich there were 
 many that believed on Him. 
 
 Ver. 7. Let us go again into Judea (from 
 Persea), etc.—He docs not say, to Bethany. Te 
 
CHAP. XI. 1-16. 
 
 Judea, ‘‘to the land of unbelief and deadly en- 
 mity.”* The πάλιν is doubtless indicative of 
 the fact that Jesus had previously journeyed 
 with the disciples from Perga to Judea, to at- 
 tend the feast of the consecration of the temple. 
 
 Ver. 8. But just now} the Jews were 
 seeking to stone Thee.—Dissuading, in 
 view of the obvious peril of death. In this con- 
 nection the form of the message sent by the sis- 
 ters is to be explained. These words, as well as 
 ver. 16, prove that the disciples were not appre- 
 hensive as to their own safety merely, but that 
 the Lord was the principal subject of their 
 anxiety. 
 
 Ver. 9. Are there not (fully) twelve 
 hours, efc.2—‘*In Palestine, where the days 
 are of nearly equal duration, they are divided, 
 the whole year through, into twelve hours.” 
 Gerlach.t Jesus probably uttered these words 
 in the early morning, in view of the rising sun, 
 just as the day was beginning; in like manner 
 the words: I must work as long as it is day (ch. 
 ix. 4), were spoken in face of the setting sun. 
 In the first place, this was not said to allay the 
 apprehensions of the disciples on their own ac- 
 count (Chrysostom, Neander); it had reference 
 to the life-journey of the Lord Himself: Clrist 
 employs, however, such general terms, that the 
 words are applicable to the life-journey of the 
 disciples also. Under the figure of the duy, the 
 idea of the life-day of the individual and of the 
 day's work appointed him is again presented, as 
 in ch. ix. 4f. Ilere, however, the God-given, 
 fully meted out day of life is the main point. if 
 there the meaning be: I must work with speed, 
 for My day draweth near its close—there is but 
 little time remaining—the tweive hours will soon 
 be over; so here the signification is: I can still 
 work without peril of death,—I can still make 
 the journey thither,—My twelve hours are not 
 yet atan end. The determination of the day to 
 twelve heurs has led Grotius and others to this 
 explanation: Are there not only tweive hours 
 —contrary to the sense of the figure, which por- 
 tions out the one day into twelve assured sections. 
 Lyra and Luther have discerned in the twelve 
 hours the image of the changing moods of men: 
 “the hearts of the Jews are fickle.” This is at 
 all events an import of minor weight and promi- 
 nency. MHntirely arbitrary and gratuitous is the 
 interpretation of Augustine; according to hii, 
 the twelve hours are the twelve aposties, who 
 must follow the Lord as the hours follow the sun. 
 
 But now arises the question, whether, by the 
 twelve hours, Jesus intended to express simply 
 His present safety from mortal peril, or whether 
 He would intimate at the same time that, in the 
 future, death was inevitably prepared for Him; 
 that a time of suffering and death was impend- 
 ing, when He must desist from active work. 
 That we are to understand Him as having refe- 
 
 * (Luthardt, Godet and Gumlich discover the same design 
 in πάλιν. But it corresponds rather to the πάλιν πέραν τοῦ 
 *TopSavov in ch x. 40.—P. 5. 
 
 ἡ [νῦν with the imperfect ἐζήτουν refers to the recent past 
 as being still present, x. 31. Kiihner 11. p. 385.—P. 8.1 
 
 1 [Alford thinks that the twelve-hour division was pro- 
 bably borrowed from Babylon, and refutes the view of Town- 
 son and others, that John adopts the so-called Asiatic method 
 of reckoning time: see on ch. i. 40; iv. 6.—P.8.} 
 
 ? [So also Gumlich and Godet.—P. 8.] 
 
 343 
 
 rence to both facts, the subsequent sentenca 
 proves: but if any man walk in the night, etc. The 
 one consideration does not exclude the other; 
 on the contrary they form together a higher 
 unity. To walk and to work as long as the as< 
 sured day of life lasts, but after that, to rest, and 
 not by wilful working in the night of suffering 
 and death, to plunge into danger and ruin,— 
 such is the teaching of the outward life-regimen, 
 prescribed to usin the distinction of day and 
 night. 
 
 But again, the expression, and particularly 
 the ‘‘stumbling in the night” points to a still 
 higher antithesis: as the day was made to sym- 
 bolize the day of life, so the day of life becomes 
 the symbol of duty and of heavenly light in 
 divinely appointed duty; and the evening and 
 night of life are an image of the darkness 
 outside of duty. This was especially applicable 
 to the disciples. Now, when the day of life was 
 still assured to them, they would willingly have 
 abstained from walking and working; but when 
 the Saviour’s night of suffering arrived, then 
 they desired to walk and to act. Judas walked, 
 stumbled, and fell into bottomless perdition; 
 Peter walked, and fell after the most perilous 
 fashion. 1 walkin the day, and as long as the 
 day lasts, in perfect security; take care that ye 
 do ποῦ now desire prematurely to rest, and then, 
 at an unseasonable time, when the night has 
 conie, to walk. 
 
 Meyer admits only the former apprehension: 
 ‘‘The working time appointed Me by God has 
 not yet passed away; so long as this lasts, no 
 man can prevail against Me; but when it has ex- 
 pired, I shall fall into the hands of My enemies, 
 just as he who walks at night stumbles, because 
 he is destitute of light” (and thus Apollinaris, 
 Jansen [ Maldonatus, Ccrn, a Lapide] and 
 others). Tholuck apprehends in this the sym- 
 bol of working as predominant over that of 
 walking, with reference to the περιπατεῖν, which 
 undoubtedly implies such an idea, because now 
 the work of Jesus was a walking to Bethany; 
 nevertheless, this is not the prevailing view; to 
 warrant its adoption as such, another verb would 
 be requisite. With the primary figure of the 
 aay of life, Liicke, after Melanchthon, has rightly 
 cunnected tie figure of the day of duty. Luth- 
 ardt: ‘He who moves within the bounds of 
 duty, does not stumble, makes no false steps, for 
 the light of the world, ἐς 6. the will of God, en- 
 lightens him; but he who walks, i.e. 1s active, 
 outside of the limits of his vocation, will err in 
 what he does, since not the will of God.but his 
 own pleasure.is his guide.” And still further, 
 beyond even this second figure, has the spiritual 
 interpretation of this saying been carried out, 
 Chrysostom and others: The walking by day is 
 that blameless conduct, wherein one has nought 
 to fear; Erasmus and others: It is fellowship 
 with Christ; De Wette: It is a pure, guiltless, 
 clear course of action;—the twelve hours being 
 the ways and means of activity, the night, de- 
 ficiency in wisdom and integrity. All these con- 
 siderations, however, are included in a just per- 
 ception of the antithesis of day and night. 
 
 The great law of physical life: the day-time for 
 walking and working, the night-time for restin 
 and sleeping, is a symbol of the law of ee 
 
$44 THE GOSPEL ACCORDING TO JOHN. 
 
 life: during the whole day of life to fulfil with 
 joyous and fearless activity the whole duty, and 
 then, in the night of suffering and death, to sub- 
 mit calmly to God’s providence, and rest and 
 cease from labor in Him. But this law of moral 
 life is conditioned by that of religious life: to 
 work in the day of the light of Ged and Christ; 
 not in the night of self-will, whereby we should 
 prepare for ourselves a fall into perdition, And 
 thus this thought also is indicated: that a false 
 prolongation of life by evasion of duty is the im- 
 inediate preparation for a night, in which one 
 must of necessity stumble and fall; while a re- 
 signed and passive demeanor in the divinely ap- 
 pointed night of death becomes a walking in a 
 loftier sense, a going to the Father (Leben Jesu, 
 II. 2, p. 1118). Still this is but the result of the 
 ethical idea, not the immediate sense of the 
 figure itself. 
 
 Twelve, brought forward with emphasis, signi- 
 fying, objectively, life full-measured, rich, with 
 its manifold appointments; subjectively, Christ’s 
 joyful assurance of life. 
 
 If any man walk.—The living mana walker 
 and worker, a pilgrim and workman of Goil.— 
 In the day.—The present day a symbol of the 
 day of life, which, together with its day’s task, 
 is appointed to man.—EHfe stumbleth not.— 
 As men run against objects at night. He-does 
 not stumble upon an occasion of his death.— 
 Por he seeth.—The light shines upon him so 
 that he avoids the stumbling: blocks that obstruct 
 his road even in the day-time. Thus, in a 
 moral sense, man sees in the light of his calling 
 the dangers which he can and should avoid, 
 without being obliged to abandon his vocation. 
 
 But if any man walk in the night.— 
 The exceptions to the law of physical life (noc- 
 turnal working and walking) do not here come 
 under consideration. Such is. the rule in the 
 physical life:—a rule which obtains in a still 
 greater degree in the moral life. A self-seeking 
 excitement—tumultuous living—of life prepares 
 for itself death in the twilight of suffering, and 
 destruction in the night of death. As Jesus has 
 no desire to walk—work in the night, this re- 
 mark is intended especially for the disciples.— 
 He stumbieth.—See the account of the disci- 
 ples in the history of the Passion.—The light 
 is not in him.—No day-light from heaven, no 
 light in the eyes; this holds good both ina 
 physical and ina symbolical sense. The weak- 
 ening of the antithesis of day and night to 
 tempus opportunum and inepportunum (Morus, 
 Paulus, e/c.} is not incorrect but altogether in- 
 sufficient. 
 
 Ver. 11. And after this.—After the tran- 
 quil:zing words a pause. 
 
 Our friend Lazarus.—Thus Christ was 
 acquainted with his sickness, with the hour of 
 his death and the nature of it, by virtue of THis 
 divine-human consciousness. Our rriend. An 
 expression of hearty love and fellowship, in 
 which they also do and should share. [Bengel 
 notices the kind condescenion with which our 
 Lord shares His friendship with the disciples. 
 (nly twice more does Christ call men by the en- 
 dearing name of friends, viz., the apostles, ch. 
 xy. 14, 15; Luke xii. 4. Figuratively John the 
 Baptist called himself a friend of Christ (ch. iii. 
 
 29). Abraham is called a ‘friend of God” 
 (James ii. 25; comp. 2 Chr. xx. 7; Isa. xli. 8), 
 but more in the passive sense: the fuvorite of 
 God —P. 8.] 
 
 Hath fallen asleep.—This expression is not 
 selected simply in view of the Be i 2 
 awakening. Comp. Matt. ix. 24; 1 Thess. 
 
 3. It is the kinship of sleep "and phy ent 
 death, that Christ here proclaims. Sleep is the 
 periodical death on earth; death is the final 
 sleep for earth in the period of its present ex- 
 istence;—sleep is the concentration of outward 
 life to theinterior, in the nocturial consciousness 
 and vegetation of the body; death is the concen- 
 tration and internalization of life in the transit 
 of the soul to another state of existence.—But 
 
 Ir go.—The confidence of the Lord in His mis- 
 sion. 
 [Bengel: “‘Death, in the language of hea- 
 
 ven, is the sleep of the pious, but the e disciples 
 did not here understand His language. ‘The 
 freedom of the divine language is incomparable; 
 but men’s dullness often “degrades Scripture to 
 our sadder mode of speaking. Comp. Matt. xvi. 
 1i.” The scriptural designation of death as a 
 sleep from which the pious awakes in the glori- 
 ous morning of eternity (Matt. ix. 24; xxvii. 
 02, Acts vii. 59; xiii. 86; 1 Cor. xv 6; 1 Thes. 
 iv. 18; Rev. xiv. 13), furnishes no basis for 
 the false doctrine of the sleep or unconscious 
 condition of the soul from death till resurrection 
 a alae yannychia), against which Calvin wrote 
 
 5 first theological treatise. The life union of 
 ἐς believer with Christ can not be suspended or 
 lost in the darkness of unconsciousness; on the 
 contrary, it passes through death toa higher de- 
 gree of clearaess and joy, being translated into the 
 immediate presence of the Lord, although it does 
 not attain te its perfect maturity till the time of 
 ihe general resurrection, w hen the whole body 
 of Christ, and consequently every member of it, 
 will be fully grown.—P. S. 
 
 Ver. 12. He shall be restored (be save), 
 —i. e. recover by means of sleep as a health- 
 bringing crisis. Their misapprehension of the 
 Lord’s words and their apphecation of them to 
 bodily sleep have a psychological connection 
 with their repugnance to the journey to Bethany. 
 According to Bengel and Luthardt, they thought 
 that the Bee had been produced by the agency 
 of Jesus while yet absent (to which the πορεύομαι 
 is considered to refer); according to Ebrard, 
 that a cure had already been eftected by the 
 same agency (after ver. 4). The text affords no 
 ground for either assumption.—OfFf the rest of 
 the sleep.—Of the rest of dream-life; ἃ. 6., of 
 real sleep in antithesis to the sleep of death. 
 
 Ver. 14. Plainly: Lazarus is dead.—- 
 Παῤῥησίᾳ, here, without circumlocution, vers. 
 Os ars 
 
 Ver. 15. Iam glad for your sakes.—He is 
 glad that Ze was not there. ‘This does not mean, 
 vlad that He was not there to see Lazarus die, 
 because his death might have raised doubts in 
 the minds of the disciples (Paulus; against this 
 construction Bengel remarks, that none ever died 
 in presence of the Prince of Life),—but glad be- 
 cause now the greater miracle of a raising of 
 the dead should take the place of a healing of the 
 sick. He rejoices—not at his death—but in anti- 
 
CHAP. XI. 1-16. 
 
 344 
 
 cipation of the sign from God.—That ye may 
 believe —[The subjective intent with regard 
 to the disciples themselves; the objective intent 
 being the glory of God, ver. 4.—P.S.] With 
 reference to their still weak faith, and to the 
 trials of faith which they are about to encounter. 
 Meyer: ‘Every new step of faith is in measure 
 a new believing.” Comp. chap. ii. 11.—But let 
 us depart.—The ἀλλά terminates the conversa- 
 tion in order to the departure, as ch. xiv. 81. 
 
 Ver. 16. Then said Thomas.—NINA—aNF 
 [Aramaic] corresponding to the Greek Δίδυμος 
 [ Didymus], twin.* In the Gospels (Matt. x. ὃ; 
 Mark iii. 18; Luke vi. 15) he is mentioned in 
 connection with Matthew, in the Acts (i.13) 
 with Philip. He was probably a Galilean, as 
 he is mentioned John xxi. 2 together with the 
 Gahlean fisher-apostles. Tradition has made 
 him a veritable twin and bestowed the name of 
 Lysia on his sister. In yet another relation he 
 was pronounced atwin. According to Eusebius, 
 HT, EF. I. 13, 5, he was called Judas; he is also 
 designated inthe Acta Thome, and has doubt- 
 less in this way been confounded with Judas, 
 ‘“*the brother of Jesus.” Tradition assigns 
 Antioch as his birth-place, states that as an 
 apostle he preached Christianity among the 
 Parthians and that he was buried at Edessa. 
 According to later authority (as early, however, 
 as Gregory of Nazianzen) he made an apostolic 
 journey to India and there, after the latest tra- 
 dition, suffered martyrdom. Apocryphal litera- 
 ture has appended his name to an Lvangelium 
 Thome and the Acta Thome. 
 
 His characteristics are vividly portrayed in 
 the sayings preserved by St. Johu; thus here 
 ΠῚ Σὰ 65) xiv; xx. 24 (xxi. 2). “In 60016- 
 siastical tradition he is one-sidedly designated 
 as skeptical, from his conduct in the mowent of 
 temptation. For various delineations of his 
 character see the Art. Thomas in Winer. Ac- 
 cording to Winer, he had a bias towards the 
 visible and comprehensible; he was, above all 
 things, desirous of seeing clearly and was then 
 rashly, even violently, decided. According to 
 Tholuck, he united a mind inclining to doubt 
 and despondency with intense acuteness of 
 sensibility. From the passages cited it would 
 appear that his doubting was the result of pro- 
 found earnestness approaching to melancholy, 
 and allied to a yearning after truth; hence, he 
 became the critical spirit of the circle of apostles; 
 —and hence, too, he displays the utmost deci- 
 sion in living in conformity to his convictions 
 (see Leben Jesu, 11. 2, p. 697; Com. on Matthew, 
 p. 185). 
 
 Ver. 16. Let us also depart that we may 
 die with Him.—With reference to Jesus 
 [ Meyer, Alford], not to Lazarus (Ewald, follow- 
 ing Grotius). ‘Thomas foresees, as he believes, 
 that Jesus is going to [is death and is ready to 
 die with Him. Weak faith, strong love; an un- 
 equal relationship which is thus explained: a 
 
 * (Hengstenberg fancies that Christ gave Thomas this 
 name to designate his double nature and vacillation between 
 unbelief and faith, and refers for this to Gen. xxv. 23f.! 
 Christ did not thus brand His disciples; the names He gave 
 Pst and the sons of Gebedee) were names of honor.— 
 
 vigorous germ of faith, reflected τῇ his not yet 
 purified and glorified love to Jesus; a weak, dull 
 development of faith, held in check by the care- 
 fulness of his hitherto empirical view of the 
 world. 
 
 [It is the language of mingled melancholy, re- 
 signation and courage, controlled by love to 
 Christ. It isin full accordance with the cha- 
 racter of Thomas as it appears on other occa- 
 sions, ch. xiv. 5; xx. Off. He is ever inclined 
 to take the dark view, but deeply attached to his 
 Lord, and ready to die with and for Him. He 
 represents the honest, earnest and noble skeptics, 
 who do not hold fast to the Invisible as if they 
 saw Him, who require tangible evidence before 
 they believe, but who submit to the evidence 
 when presented, and exclaim before the risen 
 Saviour: My Lord and my God!—P. 8.] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The raising of Lazarus, the death of the Lord. 
 Christ as dying for the resurrection of the world. 
 
 2. The three dead-awakenings of Christ in their 
 gradation: The child on its death-bed,—the 
 youth on his bier,—the man in his grave; the 
 awakening in the hushed circle of friends,—in 
 presence of a funeral procession of acquaintances, 
 —in the midst of the Jews. 
 
 3. How the opinion of Jesus concerning the 
 sickness of Lazarus applies in a brouder sense to 
 every sickness, considered with reference to its 
 final aim, and so in a peculiar sense to the sick- 
 ness of the believer. 
 
 4, The love of the Lord to His friends is holy 
 and therefore manifoldly and inscrutably deep 
 and mysterious in its manifestation, hike the pro- 
 vidence of God itself. 
 
 ὃ. The delay and haste of Jesus. 
 
 6. Symbolism of day-life and night-life. The 
 duty of the day is the day of the duty. This is 
 applicable to the day of life as well as to the in- 
 dividual day. 
 
 7. Symbolism of sleep. Christ has changed 
 death into sleep; but as the death of His people 
 is sleep, so is the spiritual sleep of unbelievers 
 death. 
 
 8. The noble and therefore open doubt of 
 Thomas in antithesis to the wicked, secret and 
 reserved doubting of Judas. 
 
 9: Themysterious rapport of spirit and life be- 
 tween the praying Clirist in Pervea and the pray- 
 ing household in Bethany. 
 
 HOMILETICAL AND PRACTICAL. 
 
 [Lireratoure: On the raising of Lazarus sec the 
 numerous and valuable notes of Dr. Mauuer on John, 
 ch. xi. and xii. in the “ Bremer Post,” from the close 
 of the year 1857 to the year 1859. Similarly John 
 xi. Sermons on the eleventh chapter of St. John’s 
 Gospel by Dr. Scuroeper, Pastor at Elberteld, 1853. 
 As also the list of booksin Hreusner, p. 389. Historie 
 von Lazaro, by Sureviius, Wittenberg, 1043; Jon. 
 Annn’s Lazarus redivirus, Jena 1620; Batrnasar 
 Muventer, Public Lectures on the discourses of Jesus, 
 ete., ninth volume, 1793: Lintentnan, 2 digten ther 
 die Auferweckung des Lazarus, 1764; Ewan, Laza- 
 rus, Berlin 1790; Herper, Homilies, No. 19; Srrier, 
 Pastoral-Theologie, U1. p. 95-101; Hansrein, Erin- 
 nerungen an Jesu, vierte Fortsetzung; WicHeLBaus, 
 
846 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Weg zur Ruhe; Bourpatour, Sermon, ete. ; Massit- 
 Lon, Fournier, Bethanien, Berlin, 1837; THEReMIN, 
 Predigten, UL. πο. ὃ; W., Huetsemann, die Geschichte 
 der Auferweckung des Lazarus, Leipzig, 1835. [Gum- 
 trea, in the Studien und Kritiken, 1862, pp. 65 ff., 
 248 ff.; Trencn, Notes on the Miracles, pp. 312 ff. See 
 also a large list of English sermons, lectures and 
 practical treatises on John xi. in Darvina’s Cyclo- 
 pedia Bibliographica, vol. I., pp. 1115 f&—P. 8.] 
 
 Tur THREE secTiIoNS from vers, 1-57 together, 
 as 2 homiletical trilogy: 1. The journey of Jesus 
 to Bethany to the grave of His dead friend, or 
 the journey into peril of death, in order to the 
 raising of the dead; 2. the miracle at Bethany, 
 or the raising of the dead in the face of mortal 
 enemies; 8. the message from Bethany, or the 
 death-fate impending over the Lord in conse- 
 quence of the message of the Prince of Life.— 
 “ΝΟΥ there was one sick,’ or how the distress 
 of His people draws the Lord uuto them: 1. 
 down from heaven into human misery; 2. over 
 the Jordan into peril of death; 5. forever back 
 from the rest of heaven into the conflict of earth; 
 4. in the future, from the throne of glory to 
 the judgment-seat. 
 
 Our ΒΕΌΤΙΟΝ, vers. 1-16. The pious household 
 of the sick man.—The fellowship of a believing 
 family: 1. a relationship of blood and spirit; 2, 
 fellowship of suffering and triumph.—The im- 
 perishable glory and blessedness of the names of 
 the just. How they shine eternally in the light 
 of the love of Jesus.—‘* That the Son of God 
 may be glovified thereby.” Or how Christ has 
 always in the highest sense made a virtue of 
 necessity: 1. Of oppression, deliverance; 2. of 
 danger, a triumph; ὃ. of temptation, a victory; 
 4. of misery, redemption; 5. of death, a festival 
 of resurrection.—Brothers and sisters after the 
 flesh, as spiritually kindred in Scripture and 
 history.—The message from Bethany: 1. How 
 strong: 2. how tender.—Christ, the Master, over 
 against His people: 1. They call and He tar- 
 ries; 2. they dissuade and He goes.—Christ’s 
 heavenly knowledge of the earthly circumstances 
 of His peeple.—‘+ Let us go again into Judea.” 
 Or Christ returns in spite of His enemies.—The 
 twelve hours of the day, or life-time and life’s 
 duty in their indissoluble unity: 1. The certainty 
 of life within the bounds of duty. The servant 
 of God does not die until his work is performed. 
 2. The sacredness of duty within the bounds ‘of 
 life.—Day and night in relation to the life of 
 duty; 1. Within, day; 2. without, nigit.—The 
 order of the antithesis between day and night, 
 an image of the antithesis between life-time and 
 death. (Now—work, then—rest) —The invert- 
 ers of this order, who pass their time in idleness 
 now, shall then incur fearful pains.—Our friend 
 Lazarus sleepeth. How this is applicable to 
 every departed believer. our friend sleeps.— 
 This also is true: the Awakener is already on the 
 way.—The misunderstanding of the disciples. — 
 ‘sLet us go!’ Or the same words in their two- 
 fold meaning: 1. inthe mouth of Christ; 2. in 
 the mouth of Thomas.—Tlhe three expressions 
 of doubt proceeding from Thomas and the vic— 
 tory of his faith. A. The expressions of doubt: 
 1. A doubt asto the victory of life; 2. a doubt 
 as io the way to heaven (chap. xiv.); ὃ. a doubt 
 as to the certainty of the resurrection (chap. xx). 
 
 B. The victory of his faith. 1. Prepared by his 
 ardent love to Jesus and to the brethren (chap. 
 xi.); 2. introduced by his loaging desire for a 
 higher disclosure (chap. xiv.); 8. decided by 
 his joy at the manifestation of the Risen One 
 (chap. xx.) 
 
 Srarke: Masus: In distress and misery we 
 should dispatch sighs and tears as our messen- 
 gers to Christ, and remind Him of our covenant 
 that we have made with Him.—Zutsius: Not to 
 the physician of the body, as is the general cus- 
 tom, but to Christ, the omnipotent Physician of 
 soul and body should the sick first of all resort. 
 Ps. exxxiii. 1.—Cramer: We pray well when we 
 ground our petitions on the love of Christ, that 
 is, on His love to us, not on ours to Him.—Hepin- 
 GER: To be sick and to be a dear child of God 
 go well together.—When we pray, we must not 
 Jimit the Lord in respect to time and method.— 
 QuESNEL: God’s manner of regarding sickness 
 and prayer for the sick often differs materially 
 from that of praying relatives and friends. He is 
 concerned for His honor and the eternal salva- 
 tion of the sufferer, Rom. viii. 28; Phil. 1. 20.— 
 IInpincer: Help is oftentimes delayed, only that 
 deliverance may be all the more glorious.— 
 QuESNEL: God sometimes denies usa small favor, 
 that He may show us a greater one.—There is 
 no believer who is not at times forced to cry out: 
 O Lord, how long! Ps. xiii.; Matt. xxvii. 46.— 
 Masus: Jesus does not forget His own, although 
 it sometimes seems as if He did; before they 
 are aware, He is with them.—When God ealls a 
 man to venture something, he must shun no 
 danger.—They who seek to escape the cross ar2 
 never at a loss for excuses.—HeEpiInGER: Death 
 a sleep, Is. xxvi. 19; lvii. 2.—The ways of the 
 Lord, which apparently militate against faith, 
 must often serve to strengihen it.—J/did.: It is 
 well, if thou be ready to go with Christ unto 
 death. 
 
 Braune: In no narrative is the Lord’s fulness 
 of love more clearly and richly revealed, and 
 nowhere is the heart of the Redeemer more fully 
 unveiled to us.—Ver. 4. Ilonor, therefore, the 
 Christian, and ye honor God; the two things are 
 inseparably connected.—Ver. 14. Jesus rejoiced 
 when men wept; He may likewise be angry, 
 when men are glad. 
 
 GrertacH: The dead man was not a stranger 
 to Him, like the young man of Nain and the 
 daughter of Jairus (although it is a question, 
 whether these were essentially strangers to Him), 
 but he believed on Him.—In all such cases Jesus 
 proceeds in precisely the same manner as divine 
 Providence, which generally affords relief in the 
 most wonderful ways only when the utmost need 
 is reached. Thus, forsooth, dares no human 
 helper act, who holds not the issues in his power. 
 —When God earries the torch betore us and bids 
 us follow, we may courageously advance, even 
 though menaced on all sides by death. 
 
 Gossnrr: The Church of Jesus resembles this 
 house, where Jesus stopped. It has Marys, 
 clinging with ardent devotion to the Lord; it has 
 Marthas, active and fruitful in good works; it 
 has Lazaruses, sick or even dead (better: it has 
 suffering and dying members), but who are 
 healed and raised up by the word of Jesus.— 
 Love and a cross; man cannot make the two 
 
; CHAP. XI. 1-16. 
 
 rhyme, but it is thus that God always rhymes. 
 Heusner: We can distinguish a three-fold 
 love in Jesus: 1. ’owards all men; 2. towards 
 believers on Him; 38. towards individuals; a 
 peculiar friendship for them, as here for this fa- 
 “mily, and for John.—Happy the household, the 
 hearts of whose niembers love to Jesus unites, — 
 One of the three was sick; the others suffer 
 with him.—The sickness of loved ones is a means 
 of strengthening and intensifying the bonds of 
 love.—‘* Lazarus, by his weakness and death, 
 assists in the accomplishment of a greater and 
 more glorious work than if he had personally 
 preached in all the world.” (Sutellius,)—Before 
 God all the discord of suffering humanity is al- 
 ready melted into harmony.—Habet Dominus suas 
 horas et moras..—As sleep is the withdrawal of 
 life inwards, for the gathering of new strength, 
 so likewise is death, efe. 
 
 ScHLELERMACHER: But two houses are men- 
 tioned in which Jesus was peculiarly at home ; 
 one was the house of Peter (Matt. vill. 14), when 
 He began to dwell at Capernaum and as often as 
 He abode there afterwards; the other is the 
 house of Lazarus and his sisters at Bethany, in 
 the vicinity of Jerusalem. (The third is doubt- 
 less the country-house of Gethsemane, the fourth 
 the house in Jerusalem, where He kept the Pass- 
 over; but a veil hangs over the respective fa- 
 milies.)—We may be right in believing that He 
 would not leave this region (Persea) sosuddenly, 
 without saying farewell to those that believed 
 on Him, leaving with them yet other sound words 
 of doctrine and establishing more firmly their 
 faith and love;—all this He must do before [16 
 could depart thence with a good conscience ani 
 tranquil heart.—From the raising of Lazarus 
 they were to derive the hope that the promise, 
 so frequently heard by them and so deeply 
 graven on their hearts, should in hike manner be 
 fulfilled in the case of the Lord. 
 
 Scuréper: The brother and sisters of Beth- 
 any; Lazarus, Martha, Mary. Was it not, per- 
 haps, a step-ladder of spiritual life? Well, if 
 we take Lazarus for the beginning, Martha may 
 be our point of transit, but Mary ever our aim 
 and end.—Vers. 3-5. The love of the Lord a 
 tabernacle of God among men. The outer court 
 (ver. 5), the Holy Place (ver. 4), the Holy of 
 Holies (ver. 5).—Vers. 6-10. The way of Jesus: 
 
 ‘He acts in darkness, He walks in light.—Vers. 
 11-15. The death of His friends a sleep. They 
 fall asleep, they rest, they awake. 
 
 [Craven;: From Avcusrine: Ver. 4. This death 
 itself was not unto death, but to give occasion 
 fora miracle; whereby men might be brought 
 to believe in Christ, and so escape eternal death. 
 —Vers. 11-14. To our Lord, he was sleeping ; 
 to men, who could not raise him again, he was 
 dead.—From Curysostom: Ver. 3. They sent, 
 not went, partly—l. from their great faith in 
 Him; 2. because their sorrow kept them at home. 
 —Ver. 5. We are instructed not to be sad if 
 sickness falls upon good men, and friends of 
 God.—Vers. 9, 10..The upright need fear no evil, 
 the wicked oniy have cause for fear: Or, If any 
 one seeth this world’s light, he is safe; much 
 more he who is with Me.—From Turornyacr: 
 Ver. 15. Lam glad for your sakes, for—l. had I 
 been there I should have only cured a sick man; 
 
 84 
 
 -_—— 
 
 but 2. having been absent, I shall now raise a 
 dead man.—From Brentius: Ver. 8. The mes. 
 sage is like all true prayer; it does not consist 
 in much speaking and fine sentences.—From 
 Lavater: Ver. 6. Jesus proposed to help them 
 in His own way, that is as God.— From M. Henry: 
 Ver. 2. Extraordinary acts of piety, will not 
 only find acceptance with Christ, but wiJl gain 
 reputation in the church, Matt. xxvi. 13.—Ver. 
 3. ITis sisters sent unto Him; though God knows 
 all our wants, He would know them from us, and 
 is honored by our laying them before Him — 
 IIe whom Thou lovest—not, he who loveth Thee; 
 our greatest encouragements in prayer are 
 fetched from God Himself, and from His grace. 
 —Note 1. there are some followers of Jesus for 
 whom He hath a special kindness, chap. xiii. 23; 
 2. itis no» new thing for those whom Christ 
 loves to be sick; 8. it isa great comfort (bless- 
 ing) when we are sick, to have those about us 
 who will pray for us; 4. we have great encour- 
 agement in our prayers for the sick, if we have 
 reason to believe that they are such as Christ 
 loves.—Ver. 4. The afflictions of saints are de- 
 signed for the glory of God; The Son of God is 
 glorified thereby, as [lis wisdom, power and good- 
 ness are glorified—l. in supporting the suiferers; 
 2. in relieving them; (8. in ordering their sor- 
 rows for their welfare. HE. R. C.)—Ver. 6. 1018 
 not said, He loved them, and yet He lingered; 
 but, He loved them and ¢hercfore He lingered: 
 Ile lovingly delayel—l. that He might try the 
 sisters, and through trial, bless; 2. that He 
 might have opportunity for doing more for Laza- 
 rus (and his sisters) than for any others.—God 
 hath gracious intentions even in secming delays, 
 Isa. xlix. 18, 14; liv. 7, 8—Ver. 7. When 
 Christ knew they were bronght to the last ex- 
 tremity (ver. 14) He said—Let us go into Judea; 
 Christ will arise in favor of His people when the 
 set time is come, and the worst time is commonly 
 the se¢ time—man’s extremity is God’s opportunity, 
 —Let us go; Christ never brings His people into: 
 any peril without accompanying them in it.— 
 Vers. 7, 8. Christ’s gracious purpose of revisit- 
 ing persecuting Judea, and the wonder of the 
 disciples thereat; His ways in passing by of- 
 fences, are above our ways.—Vers. 9, 10. Christ 
 shows—l. the comfort and satisfaction of walk- 
 ing inthe path of duty; 2. the pain and peril 
 of not walking in this path.—Christ ever walked 
 in the day; and so shall we, if we follow His 
 steps.—Ver. 11. Our friend Lazarus sleepeth: 
 see here how Christ calls—l. a believer, friend; 
 2. a believer’s death, slecp.—Note 1. there 15 8, 
 covenant of friendship between Christ and be- 
 lievers; 2. those whom Christ owns as iis 
 friends, all His disciples should take as thers 
 (our friend); ὃ. death does not break the bond 
 of friendship.—A Christian when he cies does but 
 sleep; he—1l. rests from the labors of the day 
 past; 2. is being refreshed for the next morning. 
 —Ver. 13. How carefully the evangelist corrects 
 the mistake of the disciples; those who speak in 
 an unknown tongue, or use similitudes, should 
 learn to explain themselves.—Ver. 14. Christ 
 takes cognizance of the death of His saints, for 
 it is precious in His sight, Ps. exvi. 15t— Ver.) 
 Let us go unto him—not, unto his sis/ers; death, 
 which separates from all other friends, cannot 
 
848 THE GOSPEL ACCORDING TO JOHN. 
 
 e+ 
 
 separate us from Christ.—Ver. 16. Let us go| Christ.—Vers. 11-14. The word sleep is applied 
 that we may die with Z/im, ἢ. 6. with Christ (?); | to death—1. because of the resemblance between 
 Thomas here—l1. recognizes the danger of follow- | them; 2. to intimate that death will not be final. 
 ing Christ; 2. expresses a gracious readiness to |—From Wiiiams: Ver. 15. Instead of raising 
 die with Him; 38. manifests a zealous desire to| up Lazarus from sickness, ag they whom He 
 bring his fellow disciples to a similar readiness. | loved had desired, they are all by this miracle 
 —Fcom Burxirr: Ver. 4. God is glorified when | to be raised up, together with Lazarus, unto the 
 lis Son is glorified.—Vers. 9, 10. Learn—1. life of Faith, which will never die.—From A PLaiIn 
 Every man has his working time assigned him | Commentary (Oxford): Ver. 6. “To faithful 
 by God in this world; 2. whilst this time is un- | suppliants there is no better sign than for their 
 expired he shall not be disabled (for the perform-| prayers not to be soon answered, for it is a 
 ance of the work given him.—E. R. Ο.). he shal) pledge of greater good in store.’”—From στ: 
 not die; 3. every man has his n/yh¢ in which he | It was meet that the victory of Bethany should 
 must expect fo stumble, @. 6. to die.—Ver. 15. To | closely precede the crucifixion at Calvary.—Ver. 
 the intent ye may belicve; the faith of the strongest | 1. How much in life hinges upon little events, 
 —1. needs confirmation; 2. iscapable of increase. | and especially on illness; sickness is one of 
 —FromScorr: Vers. 1-5. Those families in which | God’s great ordinances.—Ver. 2. The good deeds 
 love and peace abound are highly favored; but | of all saints are recorded in God’s book of re- 
 they whom Jesus loves and by whom He is be- | membrance.—Ver. 38. The humble and respect- 
 loved, are most happy.—Ver. 1. Jesus did not ful confidence of the message.—Ver. 5. Jesus 
 come to preserve His people from affliction; but | loves all who have grace, though their tempera- 
 —l. to save them from sin and the wrath to! ments differ—Marthas as well as Marys.—Ver. 
 come; 2. to convert sorrows and temporal death ] 6. Christ knows best when to do anything for 
 into means of completing that salvation.—Vers. | His people.—The pain of a few was permitted 
 1-6. We cannot judge of Christ’s love to us by | for the benefit of the whole Church.—Ver. 8. How 
 outward dispensations.—From Atrorp: Ver. 4, | strange and unwise our Lord’s plans sometimes 
 The glorifying of the Son of God in Lazarus | appear to His short-sighted people.—Ver. 15. 
 himself is subordinately implied; men are not | Jesus does not say, Lam glad Lazarus is dead; 
 mere fools, but temples, of God.—From Stier: | but, Zam glad 1 wus not there: we may not re- 
 Ver. 4. The indefinite answer of Jesus—l. in- | joice in the dea/h of Christians, but we may re- 
 cludes a consolation which dispels the fear of | joice in the circumstances attending their deaths, 
 death as tothe issue; but 2. leaves ‘*this sick-| and the glcry redounding to Christ and the benefit 
 ness”? to itself, to run its appointed course.—The | accruing to saints trom them.—Ver. 16. The de- 
 resurrection of Lazarus, the comprehensive con- | spondency of Thomas; aman may have notable 
 eluding symbol of all the miracles exhibiting the | weaknesses of Christian character, and yet be a 
 giory of God in Christ.—From Barnes: Vers. disciple of Christ. — From Owen: Ver. 10. 
 3-5, Whom Thou lovest; this shows that—l. pe- | Spiritual light is as necessary to the spiritual 
 culiar attachments are lawful to Christians; 2. | traveler, as the natural sun is te one who walks 
 those friendships are peculiarly lovely which | on the earth. ] 
 
 are tempered and sweetened with the spirit of 
 
 B. The raising of Lazarus. The trial and victory of faith at the open grave. The heart of Jesus. The 
 glory of the God of Israel and the glory of Jesus united in a glorious work, for a sign for 
 the Jews from Jerusalem. 
 
 (Vers. 17-44.) 
 
 1 Then when Jesus came, he found that he had dain [been] in the grave four days’ 
 18 already.! Now Bethany was nigh unto [near] Jerusalem, about fifteen furlongs 
 19 off: And [But]? many of the Jews came [had come, ἐληλύϑεισαν] to Martha and 
 
 Mary,’ to comfort them concerning their brother [the brother, π. τοῦ ἀδελφοῦ ].ὅ 
 20 Then Martha, as soon as she heard that Jesus was coming, went and met him 
 
 [when she heard that Jesus was coming, went to meet him]: but Mary sat stid/ 
 21 [omit still] in the house. Then said Martha unto Jesus, Lord, if thou hadst 
 22 been here, my brother had not died? But I know, that even now [And even 
 
 now I know that]® whatsoever thou wilt [mayest] ask of God, God will give # 
 23 thee [will give to thee]. Jesus saith to her, Thy brother shall [will] rise again. 
 24 Martha saith unto him, I know that he shall [will] rise again in the resurrection 
 
ne 
 
 CHAP. XI. 17-44. 849 
 
 ae 
 
 25 [of all] at the last day. Jesus said unto her, I am the resurrection, and the life: 
 he that believeth in me, though he were dead [should die], yet shall he [he will] 
 26 live: And whosoever [every one that] liveth and believeth in me shall never dia 
 27 [lit. will not die for ever, οὐ μη ἀπυϑάνῃ εἰς τὸν αἰῶνα]. Believest thou this? She saith 
 unto him, Yea, Lord: I believe [have believed, become a believer’ that thou art the 
 28 Christ, the Son of God, which should come [who cometh] into the world. And 
 when she had so said [having said this] she went her way [away] and called Mary 
 her sister secretly, saying, The Master is come [is here, πάρεστι), and calleth for 
 29 [omit for] thee. As soon as she heard that [it], she arose quickly, and came® unto 
 30 him. Now Jesus was [had] not yet come into the town, but was [still] in that 
 31 [the] place where Martha [had] met him. The Jews then [therefore] whick [who] 
 were with her in the house, and comforted [were comforting, παναμυϑούμενο!:] her, 
 when they saw Mary, that she [saw that Mary] rose up hastily and went out, followed 
 her, saying, She goeth unto the grave [thinking’ that she was going to the tomb] 
 32 to weep there. ‘hen when Mary was come where Jesus was, and saw him [Mary 
 therefore, when she came .. . seeing him, or, as soon as she saw him], she fell 
 down at his feet, saying unto him, Lord, if thou hadst been here, my brother had 
 33 not dicd [comp. vers. 21, 22]. When Jesus therefore saw her weeping, and the Jews 
 also weeping which [who] came with her, he groaned [ἐνεβριμήσατο, was deeply 
 and indignantly moved, stirred up’] in the [his] spirit, and was troubled [troubled 
 34 himself, ἐτάραξεν ἑαυτόν]Ί, And said, Where have ye laid him? They say unto 
 him, Lord, come and see 
 80 [6805 wept. 
 36, 37 Then said the Jews. Behold how he loved him! And [But] some of them said, 
 Could not this man, which [he who] opened the eyes of the blind [man. τοῦ τυφλοῦ, 
 38 see chap. ix.} have caused that even this mar should not have died [die]? Jesus 
 therefore again groaning in [deeply moved within] himself cometh to the grave 
 39 [tomb]. It was a cave, and a stone lay upon it [against it]. Jesus said [saith] 
 ‘Take ye [omit ye] away the stone. Martha, the sister of him that was dead," 
 saith unto him, Lord, by this time he stinketh:” for he hath been devd four days 
 40 [he hath his four days]. Jesus saith unto her, Said I not [Did I not say] unto 
 thee, that, if thou wouldest [omit wouldest] believe, thou shouldest [shall] see the 
 glory of God? 
 41 ‘Then they took away the stone from the place where the dead was laid [omit from 
 the place where the dead was 1414]. And Jesus lifted up his [the] eyes [to heaven, 
 42 or upward, ἄνω] and said, Father, I thank thee that thou hast heard me. And 
 [Yet] I knew that thou hearest me always: but because of the people [for the sake 
 of the multitude] which stand by [around] [I said 7é, that they may [might] be- 
 43 lieve that thou hast sent (didst send] me. And when he thus had [had thus] 
 spoken, he cried [out] with a loud voice, Lazarus, come forth. 
 44 And he that was dead [the dead man] came forth, bound hand and foot with 
 graveclothes; and his face was bound about with a napkin. Jesus saith unto 
 them, Loose him, and let him go. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Paine he omits ἤδη (already), on the authority of A.* D., etc.; but Alford, Westcott and Hort retain it 
 with B. C1—P.S8. 
 
 2 Ver. 19.—Lachmann, Tischendorf, (Alford, Westcott and Hort] read: πολλοὶ ὃ έ, instead of καὶ πολλοί, in accordance 
 with important authorities. [N. B.C. D. L. X., ἕο. . 
 
 3 Ver. 19.—Lachmann [Alford, Westc. and H.], in accordance with B. C. L. [also Cod. Sin.] read: πρὸς τὴν M., ete. [The 
 text. rec. and ‘'Tischend., ed. Sth, read πρὸς Tas περὶ M., to those who were around Martha and Mary. ‘The allusion 
 seems to be to the custom ofa coumpuny ot comforters collecting themselves around mourners. he expression is foreign to 
 the N.T. See .xev.—P. &. 
 
 4 Ver. 19.—Tischendort omits αὐτῶν in accordance with the B.D.L_ [So also Cod. Sin., Alford, Westc. & II.—P. 5.1 
 
 5 Ver. 21.—Different placings of the words. Tischendorf: οὐκ ἂν ὁ ἀδελφός pov ἐτεθνήκει. [80 formerly; but in his 
 8th crit. ed. 1869, '‘Vischendorf gives—ov« av ἀπέθανεν ὃ ἀδελφός pov. ᾿Απέθ. is in accordance with ver. 32, supported 
 by Cod. Pati Bb. ct D. Κα. L. X. 11, efe., and is also adopted by Westcott & Hort; while Alford preters ἐτεθνήκει, would have 
 dicd.—P. Ὁ... 
 
 6 Ver. 22.— Adda is wanting in B.C., ete. [The proper reading is καὶ νῦν, and is now preferred by Tischend., Alf. 
 to ἀλλὰ καὶ viv.—P. 5.) 
 
 7 Ver. 27.--ἰ πεπίστευκα is the proper reading adopted by all the critical editors; πιστεύω is poorly supported.—P. 5.7 
 
 8 Ver. 2.—['lischendorf, ed. 8th, reads ἐγείρεται and ἐρχεται, but Alford, Westcott and Hort retain the reading of the 
 text. rec. ἠγέρθη and ἤρχετο, which is sustained by Cod. Sin.and B. The historical present is more lively, but may be ag 
 emendatiou.—P. §.] 
 
850 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 9 Ver. 31.—[Adgavres is abundantly sustained by δὲ. B.C.* D. L. X. Verss., and now generally adopted instead of the 
 
 λέγοντες of the text. rec.—P.8.] 
 
 10 Ver, 33.—|It is perhaps impossible to find a precise equivalent in English for the Greek ἐμβριμάομαι in the sense in 
 
 which it is used here and in ver. 38. 
 
 ῃ 
 
 See the Εἔχεα. pp. 352 f—P. 8.] 
 
 1 Ver, 39..--Τετελευτηκότος establishe | by A. B. C.* Sin., efc., against the τεθνηκότος of the Recepta. 
 
 15 Ver. 39.—[Lhe Sixon srinketh for ὄζει is uo doubt a repulsive term fora repulsive thing, but for this reason also 
 more expressive than ἐς offnsive (Noyes, Conant and others) or similar modern substitutes.—P. §.] 
 
 13 Ver, 41.—In accordance with B. C.* Sin. and others, the sentence: οὗ ἣν ὁ τεθνηκὼς κείμενος Must be omitted. 
 
 EXEGETICAL AND CRITICAL. 
 
 Ver. 17. Four days already.—Jesus comes 
 into the vicinity of the place and learns that) 
 Lazarus has already been buried four days. The 
 journey from Pera to Bethany is estimated at 
 ten hours,—a day’s. journey. One day, there-| 
 fore, is consumed by His journey, two days by | 
 His stay in Pervea after the receipt of the mes- 
 sage, and still another day by the journey of 
 the messenger. Hence it results that Lazarus, 
 who, in conformity to the Jewish custom, was 
 buried on the day of his death, died shortly 
 after the departure of the messenger, or while 
 he was preparing to depart. The first and last 
 days enter iuto the computation as parts of days. 
 And so, when Lazarus died, his sisters must have | 
 known, with perfect certainty, that their mes-' 
 senger had not yet reached the Lord, or, at all 
 events, that Jesus could not so soon be with 
 them. They could not, therefore, with the feel- 
 ing common to humanity, attribute the death of 
 Lazarus to any delay on the part of Jesus; on 
 the contrary, it is far more probable that they 
 reproached themselves with delay in despatehing 
 the messenger. But this very trait, like their 
 timid message, finds its explanation in the con- 
 dition of afiairs; they were well aware of the 
 peril involved in His coming. Be it also ob- 
 served that plain-spoken Martha says: ‘If 
 Thou hadst been here, my brother had not died,” 
 —and not: ‘If Thou hadst come sooner.” 
 
 Ver. 18. About fifteen furlongs (stadia) 
 off [ὡς ἀπὸ σταδίων δεκαπέντ ε].---Α Sta- 
 dium (στάδιος and in the classics also στάδιον) 
 a distance of 125 paces. The fifteen stadia 
 about three-quarters of an hour [about two 
 miles]. Ancient construction (Tholuck): Tra- 
 jection of the preposition ἀπό, which relates 
 to Jerusalem. In opposition to this, Winer, [p. 
 518]: The ἀπό designates the locality beyond 
 the fifteen stadia, and is to be considered as re- 
 ferring to the stadia. The latter construction 
 seems far-fetched.* The short distance is men- 
 tioned in order to account for the presence in 
 Bethany of so many Jews from Jerusalem. The 
 use of the preteriie (Bethany was) is to be ex- 
 plained by its connection with the historical 
 narrative. 
 
 Ver. 19. Many of the Jews,—i.e. not ne- 
 cessarily members of the Sanbedrin (ver. 46), 
 but people of Pharisaic or Judaistic views. 
 Possibly they wished to regain this family in the 
 absence of Jesus, whose friendship for them may 
 have been Known. However, many of the kin- 
 dred of the family may have been among these 
 Jews and we have no grounds for representing 
 all who came to condole with them as miserable 
 comforters. 
 
 *[Buttmann, JN. 7. Gr., p. 183, derives this peculiar position 
 of ἀπό and πρό in indications of space and time from the in- 
 fluence of the Latin. Comp. John xii. 1, πρὸ ἐξ ἡμερῶν τοῦ 
 waoxa; xxi. 8; Apoc. xiv. 20.—P. 8.] | 
 
 To Martha and Mary. Πρὸς rac περί M. κ. 
 M. Properly, tothe two sisters, with the persons 
 about them. According to later Greek usage it 
 might be indicative simply of the two sisters. 
 ‘But the New Testament contains no instance 
 of its use in this sense and there is here an es- 
 pecial decorum in the expression, since those who 
 came to them were men. It reveals, moreover, 
 an establishment. of the better class.” (Meyer).* 
 But the more obvious and definite allusion is, 
 probably, to the company of mourners and wail- 
 ing women. 
 
 To comfort them.—The conventional con- 
 dolences and consolations lasted seven days, ac- 
 cording to 1 Sam. xxxi. 18; 1 Chron. x. 12; 
 Maimonides, De /uc/u, cap. xiii.; Lightfoot [pp. 
 107 sqq.], and others. ζ 
 
 Ver. 20. Then Martha, when she heard, 
 ete.—She appears as mistress of the house and 
 receives the message. She goes without delay 
 to meet the Lord and does not first communi- 
 cate the news to Mary; ver. 28 also leads us to 
 suppose that such was the case (Meyer in oppo- 
 siion to Tholuck).— But Mary sat in the 
 (interior of the) house; ‘because, accord- 
 ing to Geier, De luctu Hebr, [pp. 210sqq.] and 
 others, it was the custom to be seated in receiv- 
 ing condolences,” or ‘‘ sitting was a part of the 
 mourning rite with the Greeks and Hebrews.” 
 But certainly not for this reason alone. The 
 different conduct of the two sisters in our Gos- 
 pel is in perfect accordance with the characters 
 in Luke x. 88-42. [This agreement between 
 two Gospels so widely different is no small proof 
 of the historical character of the two sisters. 
 Both loved our Lord, but Martha was more 
 active, practical, demonstrative; Mary contem- 
 plative, pensive and quiet, but moved in the deep. 
 Martha as soon as she hears of the Lord’s ap- 
 proach, hastens to Him. Mary does the same 
 afterwards (ver. 29), but speaks less and feels 
 more. We have a precise analogy in the differ- 
 ence between Peter and John.—P. 8. ] 
 
 Ver. 21. Lord, if Thou hadst been here 
 [et ἣς ὦ δε, not the language of reproach, but 
 of regret ].—Meyer translates: If Thou wert here, 
 —not abiding in distant Persea. That would 
 mean: if this were Thy constant place of abode. 
 This would convey an excellent sense if Bethany 
 had ever been the permanent dwelling-place of 
 Christ: this, however, was not the case. —My 
 brother would not have died.—Strongly ex- 
 pressed: ἐτεϑνήκει. [On the different readings 
 see Text. Note 5.—P. 8.] 
 
 Ver. 22. And even now [καὶ νῦν without 
 asda] I know that ete.—She still retains this 
 assurance. She gives strong expression to her 
 confidence: 1. Whatever Thou mayest ask God, 
 2 God will give it to Thee—in the original, the 
 
 * [Alford almost verbally copies this note from Meyer. We 
 have good reason to infer from several indications that the 
 family of Bethany was “one of large hospitality and ac 
 quaintance.” Comp. ch, xii. 3, 5 and note,—P. 8.] 
 
CHAP. XI. 17-44. 
 
 851 
 
 “give” [δώσει σοι] takes precedence of the rest 
 —; 8. the name of God twice mentioned. Cer- 
 tainly an indirect expression of the boldest hope, 
 to which she dares not verbally give utterance— 
 a hope, namely. of the raising of the dead man. 
 The sisters at Bethany were acquainted with the 
 raising of the daughter of Jairus and of the 
 youth at Nain. Martha also remembered the 
 promise (ver. 4) contained in the message of 
 Jesus (Tholuck, Meyer). Hence not simply: if 
 Thou wilt implore consolation (Rosenmiller), 
 or: that Lazarus may not be cast away (Huthy- 
 mius). or only an assurance: nevertheless, I con- 
 sider Thee a tavorite of God (Paulus). We must 
 not, however, convert this indefinite and sifting 
 expression into a confident expectation of the 
 raising of the dead man,—as results also from 
 the words: whatever Thou mayest ask. 
 
 [ Chis is the only place where αἰτεῖσϑαι is used 
 of Jesus as praying to God, instead of ἐρωτᾶν, 
 παρακαλεῖν, προσεύχεσϑαι, deiodat, comp. Luke 
 xxii. 82; John xiv. 16; xvi. 26; xvii. 9, 15, 20. 
 Bengel calls αἰτεῖσϑαι, verbum minus dignum; it 
 is certainly more human and implies a state of 
 dependence and need. It is, however, as Meyer 
 remarks, in keeping with the deep excitement of 
 Martha and her as yet imperfect knowledge of 
 the superhuman relation of Christ to the Father. 
 —P.8.] 
 
 Ver. 23. Thy brother will rise again.— 
 A grand promise, though corresponding with the 
 indefinite hope in being indefinitely worded; not: 
 I will now raise him up. She might understand 
 Iiim as referring to the general future resurrec- 
 tion. And besides, specific faith in the raising 
 of the dead must issue from a general faith 
 in their resurrection. It was an ambiguous ex- 
 pression, designed for the trial and development 
 of her faith.* 
 
 Ver. 24. I know that he will rise again, 
 ete.—Her meaning is obvious: I acquiesce in 
 that, but I hope for something more. Her words 
 are expressive not merely of asad resignation, 
 but of an indirect query—she is feeling her way 
 (De Wette). 
 
 Vers. 25, 26. I am the resurrection.— 
 [This is evidently the central idea of this chap- 
 ter: Christ the Resurrection of the dead,.and the 
 Life of the living. The following miracle is the 
 practical proof of what He is in His own person 
 and a pledge of what He will do on the last day. 
 To Himself (ἐγώ), therefore, He first directs the 
 weak faith of Martha; from the future resurrec- 
 tion and the dead brother she was to look to the 
 present (εἰμί), ever-living and life-giving Saviour. 
 The general resurrection of the dead is only a 
 manifestation of the moral power of the person 
 that stood before her. What sublimity and what 
 comfort in this testimony of Christ concerning 
 Himself! Who can measure the effect which it 
 produces from day to day in countless chambers 
 of mourning and before open graves all over the 
 Christian world!——Resurrection is put first, in op- 
 
 * [So also Meyer, and Alford who remarks that ἀναστήσεται 
 {s pedagogically used to lead on to the requisite faith in her 
 mind, and doubts whether it cowld be used of a recall into 
 human life. Hengstenberg refers the word mainly to the 
 final resurrection, and subordinately to the translation to 
 Paradise, which he includes in the first resurrection (Apoc. 
 
 position to the present power of death which ig 
 to be overcome; Resurrection is Life itself in con 
 flict with, and victory over, death, it is the Death 
 of death, the triumph over decay and dissolution 
 swallowing up mortality in life. (Luther has 
 forcibly described the marvellous duel between 
 Lite and Death on the cross, in an Easter hymn, 
 where the passage occurs: ‘* Wie ein Tod den andern 
 frass; Hin Spott aus dem Tod ist worden.”) Life 
 comprehends spiritual as well as physical life, 
 life eternal of body aud soul. Christ is the Victor 
 of death and the grave, because He is the Prince 
 of life in this absolute sense. Ia the words fol- 
 lowing the first clause is an explanation and ap- 
 plication of the term Resurrection, the second of 
 ihe term Life. 
 lieveth in Me, though he have died, will live (will be 
 raised up again). Lam the Life: whoever liveth 
 and believeth in Me will never die (will live forever 
 in unbroken life-union with Me, the Prince of 
 life).—P. 5. ] 
 
 1 [aud no other], ὃ. e., the future resurrection 
 is not an impersonal fate that is to take place 
 at some future time, but a personal effect pro- 
 ceeding from Me who am present with you. 
 It is even now present and active in Me.— 
 And the life.—Life in the absolute sense, in 
 its power to awaken spirit and body. Hence, 
 as well the principle of resurrection (Hunnius, 
 Luthardt), as its essence and result (Meyer). As 
 the vital principle of the resurrection, He exerts 
 a purely quickening influence, which branches 
 
 into two forms: a. He who believes on Him, if he ° 
 
 have died [avodary, past], shall live, shall con- 
 tinue to live, shall rise again; ὦ. he who is still 
 living, who through belief on Him becomes truly 
 alive, shull never die, 7. e. shall not become a prey 
 to death and the sense of mortality.* The life 
 of Christ is the author of the resurrection ina 
 two-fold sense; it is the root of the waking of 
 the physically dead, because it is the power 
 which effects the moral awakening,—the power 
 which rouses into spiritual life. They that live 
 in Him shall not die; and the dead are not dead, 
 but live again. In both eases, undoubtedly, the 
 saying has reference to the same believer; the 
 two propositions do not resolve themselves, as 
 ancient commentators declare, into the parallel: 
 ‘¢for dead believers I am the resurrection, for 
 living enes the remedium mortis.”’ It is true, how- 
 ever, that the two propositions indicate, after 
 Euthymius and others, the two-fold point of view; 
 whether one be already dead (Lazarus) or still 
 living (Martha, Mary). In both cases, the 
 spirituo-physical or whole life-agency of Christ 
 ismeant. The dead rise spiritually and corpo- 
 really to the new life of the resurrection. ‘Ine 
 living are not swallowed up in the death of the 
 
 * (The phrase οὐ μή---εἰς τὸν αἰῶνα, ver. 26, is in itself am- 
 biguous and may mean either not forever, or never. ‘Lhe first 
 and literal rendering would give a very plain sense: He that 
 liveth (physically) and believeth in Me, wilt not die (physi- 
 cally) for ever, 7. 6. will be raised again. Kut in all other 
 passages in which the same phrase occurs (ch. iv. 14;_ viii. 
 51, 52; x. 28; xiii.8; 1 Cor. viii. 13), it is equivalent to 
 
 never, like the Hebrew pop τ (Ps. lv. 22; Prov. x.30), 
 ne 
 
 with an emphasis on the negation: surely not, in no wise, by 
 no mans (see Winer, p. 407, on the force of the double nega- 
 tion in Greek). We must then suppose that Christ in ver. 26 
 
 xx.5?); but Lazarus must have been already in Paradise | either spoke of spiritual death, or overlooked physical death 
 
 (comp. to-day in Luke xxiii, 43).—P. 8.] 
 
 as a Vanishing transition to real and eternal life.—P. 8.] 
 
 Tam the Resurrection: he that ey 
 
 / 
 ΄ 
 
852 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 world either spiritually or hodily (inasmuch as 
 they transport with them the germ or the con- 
 crete body of the resurrection). 
 
 Therefore we are not to attach a merely spi- 
 ritual meaning to the two propositions, just be- 
 cause Jesus is speaking of faith,—as, for in- 
 stance: he that believeth on Me shall rise again 
 spiritually, and he that hath received life shall 
 retain it for ever; which would, ¢mplicite, involve 
 the idea of the resurrection (Calvin). Neither 
 is the first sentence to be referred to the resur- 
 rection of the body and the second to that of the 
 spirit (Lampe, Olshausen, Stier). Comp. chap. 
 vi. 51; viii. 56.* 
 
 Believest thou this?—Christ had said: 
 Every one that liveth and believeth, and had 
 thus laid down a general rule. Now coines the 
 application of it to her. If she believes this, she 
 believes on ΠῚ τη. 
 
 Ver. 27. I have believed that Thou art 
 the Christ, the Son of God.—lIt is appa- 
 rent that Martha’ does not thoroughly compre- 
 hend the grand thoughts in the words of the 
 Lord; she, however, takes for granted that He 
 is designating Himself as the Raiser of believers 
 from the dead, and perceives that this is in- 
 volved ina beliefon the Messiah. She there- 
 fore utters a joyful confession of her faith in 
 Him,’ yo πεπίστευκα, withemphasis. She 
 does not believe this now for the first time; she 
 has already become a believer, being convinced 
 a. that He is the Christ, 6. as the Christ the Son 
 of God; she believes in the full sense of the 
 term, not simply in accordance with the theo- 
 cratic idea of belief (Meyer), although she has 
 not yet attained to a developed Johannean know- 
 ledge; ς. that cometh [6 ἐρχόμενης] into the world 
 (Present), that is: Who is even now continually 
 engaged in the unfolding of His Messianic glory 
 and work. Observe the truthfulness of Martha, 
 which will not permit her to repeat Christ’s ex- 
 pressions word for word, but moulds her confes- 
 Sion into conformity with the measure of her 
 faith. And yet this is enough. Confessions 
 differing in outward form or expression may 
 agree internally and in substance. 
 
 Ver. 28. And when she had so said, she 
 went away.—Martha knows enough for the 
 moment. With womanly instinct (such as espe- 
 cially belongs to her practical nature) she does 
 not enter upon a deeper investigation of the great 
 thoughts of Jesus; sufficient for her is the prac- 
 tical thought, that He meets her boldest hopes 
 with the assurance that the resurrection is not 
 merely a distant resurrection-time, but rather a 
 present resurrection-power resident in Ilis person. 
 
 And called Mary, her sister, secretly.y 
 
 * (Comp. Godet zn loc, (11. 333), who justly says that it is 
 impossible here to separate the moral and the physical sense 
 in the words resurrection and life. 1 subjoin the remarks of 
 Nrench ( Miracles, p. 322) en this glorious declaration: “J am 
 the Resurrection and the Life; the true Life, the true Resur- 
 rection; the everlasting triumphs over death, they are in Me 
 —no distant things, as thou spakest of now, to find place at 
 the end of the world; no things separate or separable from 
 Me. as thou spakest of lately, when thou desiredst that I 
 should ask of another that which I possess evermore in My- 
 self. In Me is victory over the grave, in Me is life eternal : 
 by faith in Me that becomes yours which makes death not to 
 be εἶ ath, but only the transition to a higher life.’—P. 8.] 
 
 f (Alford: * IWer calling her sister is characteristic of one 
 whe (Like x. 40) had not been much habituated herself to 
 listen tc Lis instructions, but knew this to be the delight of 
 
 SS rer 
 
 —On account of the Jews who were present. It 
 appears that Mary was still sitting in the in- 
 terior of the house, surrounded by the Jews. 
 Therefore Martha called her secretly,—aav p4, 
 a word, no doubt, indicative of a whisper: there- 
 fore she simply said: the Master is here— 
 which Mary well understood; and therefore: 
 He calleth thee. She was to go out to Him. 
 The prudence of Jesus, who remained standing 
 outsid+, is met by the prudence of Martha: com- 
 mon fear, however, is not to be attributed to 
 either. Hemust remove His disciples from the 
 influence of the Jews, and they, by going out to 
 Him, must make confession of their faith in Him. 
 It was, moreover, the rule of the Lord to avoid 
 
 making a parade of His miracles, though He 
 
 did, on this occasion, finally welcome the eventuat 
 notice of the Jews. Remarkable consonance of 
 human prudence and divine assurance. We must 
 not suppose that Martha simply gathered the 
 mandate: He calleth thee, from the expectations 
 that Jesus excited in her own breast (Chrysostom, 
 Tholuck [Briickner. Stier]); she tells of a behest 
 of Jesus (Liicke, Meyer).* 
 
 Ver. 29. As soon as she heard that.— 
 Mary, as the more important personality, now 
 steps into the fore-ground, although Martha, aswe 
 see from ver. 39, agnin makes one of the group. 
 
 Ver. 380. Now Jesus was not yet, εἰσ. --- 
 See note to ver. 28. Jesus might have been as-— 
 sured fromthe circumstances of the case, that 
 there were Jews in the house of mourning; it 
 was needless for Martha to apprise Him (after 
 Meyer) of the fact. 
 
 Ver. 31. The Jews .. . followed her, 
 thinking that she was going to the tomb 
 to weep there —It was acustom much practised 
 among the Jewsand Greeks, to sit down and mourn 
 by the graves of their dead (Wetstein, on this pas- 
 surge; Geier, De luctu Hebr.). They therefore 
 went with her, doubtless regarding the scene of 
 mourning which they expected to witness, as a 
 ceremony that had to be performed in complt- 
 ance with Oriental custom. Even in these 
 poiuts the false way of the ancient world, which 
 gratified its fe:lings by a common lamentation 
 over the dead, stands contrasted with the truth 
 of life, which demands solitude for its grief. Of 
 course the too great isolation of mourners is to be 
 guarded against as much as the other extreme. 
 
 Ver. Mary... fell down at His feet. 
 —The first stroke of character which «istin- 
 guishes her from Martha. The second is, that 
 she says nothing further than: Lord, if Thou 
 hadst been here, my brother had not died. 
 While Martha added to these words: and even 
 now I know, ete. (ver. 22), Mary bursts into tears. 
 Martha may at first strike us as the one who 
 possesses the greater joy in believing, but Mary 
 is the more human and warm in her féelings, 
 and there is more of devotion in the expression 
 of her faith. Her kneeling posture and her 
 tears are more eloquent than the words of 
 Martha. The saying that both utter, consti- 
 tutes a precious trait from life. They made this 
 remark to each other over and over again at the 
 
 S23. 
 
 Mary. Besides this, she evidently has hopes raised, though 
 of a very faint and indefinite kind. προσδοκήσασά τι ἀγαθὸν 
 ἀπὸ τῶν λόγων αὐτοῦ (Euthymius.”)——| 
 
 * [So also correctly Alford and Godet.—P. S.] 
 
CHAP. XI. 17-44. 
 
 858 
 
 death-bed of Lazarus: if LHe were here, ete. 
 Bengel: ‘‘ x quo colligi potest, hunc earum fuisse 
 sermonem ante fratris obitum: utinam adesset Domi- 
 nus Jesus!” 
 
 Ver. 5>. He was vehemently (indignant- 
 ly, angrily) affected (stirred up) in (his) 
 Spirit and troubled himself [ἐνεβριμήσατο 
 Τῷ TVEVUATL Καὶ ETAPAFSEV EAVUTOV.— 
 Comp. ver. 388 ἐωβριμώμενος ἐν ἑαυτῷ, but 
 also the weeping between, ἐδάκρυσεν, ver. 35. 
 Note first of all the perfect participation of the 
 Lord in our nitural feelings and His sympathy 
 with our sorrows (Heb. ii. 17; iv. 15), in oppo- 
 sition to the stoic apathy, yet at the same time 
 His perfect control over passion and grief and 
 its violent outbreak.—P. S.]—He was deeply 
 perturbed in spirit. The ἐνεβριμήσατο τῷ 
 πνεύματι (see Matt. ix. 80; Mark i. 43; xiv. 
 5) makes the passage one of exceeding difiiculty. 
 The aifection here depicted is explained in three 
 ways: 1. as anger, 2. as grief, 3. asa general 
 affection of the mind, in which there is a com- 
 bination of different emotions.* 
 
 1. Of anager. “ὁ βριμάομαι with all its com- 
 pounds has in the classics as well as in the fa- 
 thers of the Church (and the Byzantines) the 
 signification: ¢o snort (of horses), to mutter (of 
 Hecate), to express anger, to threaten angrily.’ + 
 But again, anger is variously understood: 
 
 a. He was angry, in respect of His divine 
 nature, with [fis human spirit (πνεῦμα) in its pas- 
 sionate emotion (πάϑος). So Origen, Chrysostom 
 [Cyril, Theophylact, kuthymius Zigab. ], recently 
 Merz [Alford]. This conception is doubly un- 
 tenable: in the first place, it condemns the human 
 sentiment of grief; and secondly, it creates a con- 
 flict in the consciousness of the Lord. [It is also 
 inconsistent with the act of weeping, which fol- 
 lows, ver. 385, and with the parallel expression 
 
 * (Lange trinslates: regte sich tief auf im Geiste, stirred 
 Himself up in His spirit; Noyes and Alford: was greatly 
 moved in His spirit. The BE. V. groaned in spirit, expresses 
 more the feeling of grief and pain than of indignation and 
 wrath (though Trench on Miracles, p. 325, strangely asserts 
 the very reverse); comp. 2 Cor. ν. 4: “* We that are in this ta- 
 bernacle do grown, being burdened.” Webster defines groan- 
 ing: “to give forth alow, moaning sound, to utter a mourn- 
 ful voice, as in pain and sorrow,” and says nothing of anger. 
 The BE. V. translates the verb in four different ways: to charge 
 straitly, Matt.ix 30; Mark i. 43; to murmur, Mark xiv.5; to 
 grou, John xi. 33, 38.— 7. 3.] 
 
 + [So the Vulgate: infremurt spiritu; Luther: Er ergrim- 
 mete im Geiste, was wroth at, moved with indignation. βρι- 
 μάομαι and ἐμβριμάομαι (from the root βρέμω, to rush, to 
 roar. φριμάω. fremo, to rour, to bluster ; comp. βρίμη, anger, 
 βριμώ, Tie Angered, a name of Persephone or Hecate), when 
 not used of uttering a sound (snorting, murmuring), always 
 express an emotion of anger or indignation, and are equiva- 
 lent to ὀργίζεσθαι and ἀπειλεῖν. Passow and Pape know to 
 other meaning. Gumlich has abundantly proved it in the 
 Studien und Kritiken for 1862, pp. 260-269. Sophocles, in 
 his Lexicon of Byzantine Greek (Boston, 1870, p. 453), gives 
 the meaning fo be greutly moved, but without any authority 
 except the two passages in John xi., which are under dis- 
 pute. Meyer confidently asserts (p 431): “ Wie anders als 
 vom hefligen ZoRN (violent anger) wird βριμάομαι und 
 ἐμβριμάομιαι, woes nicht dus eigentliche Schnauben oder 
 Brummen (Aesch. Svpt. 461, Luc. Necym. 20) bezeichnet, bei 
 Griechen, UXX. und im N. 1. (Matt. ix. 30; Mark i. 43; 
 xiv. 5) gebraucht. 8. Gumlich, p. 2657.’ Hengstenberg 
 agrees: “ Hs ist liingst jfesigestellt, dass ἐμβριμᾶσθαι 
 keinen anderen Affect bezeichnen kann als den des heftigen 
 Zornes.” Alford: “ ἐμβριμάομαι can bear but one meaning, 
 that of indignor (‘infremuit, Vulg.j,—the expression of 
 tndignation and rebuke, not of sorrow.’ Trench (p. 325): 
 “Tt is nothing but the difficulty of finding a satisfactory 
 object for the indignation of the Lord. which has cansed 
 30 many modern commentator? to desert this explanation, 
 anil make the word simply ~.? merely an expression of 
 
 5 
 
 ; 
 
 Sollowing. 
 
 ἐν éavt@,—in Himself, ver. 88, which proves that 
 τῷ πνεύματι Cannot be the object, but must be the 
 sphere of the emotion=in His spirit.—P. 8.]* 
 lilgenfeld and others fall upon tke same inter- 
 pretation, with a different conception of it, in 
 lmputing a gnostic Christology to this Gospel. 
 
 6, Ile was angry at the power of sin and death 
 (Augustine, Erasmus and others, Luthardt).+ 
 Not to be excluded, but too abstract by itself. 
 
 c. At the unbelief of the Jews [Erasmus, 
 Scholten, Wordsworth], and also the sisters 
 (Theodor of Mopsueste, Lampe [ Kuinoel], Wichel- 
 haus]). But the sisters were noé unbelieving. 
 
 d. That He was unable to avert the death of 
 Lazarus (De Wette). ‘This would be impious and 
 is contrary to the connection. 
 
 e. At the misconception of His enemies and 
 the want of comprehension displayed by His 
 friends (Briickner). There was, at (he moment, 
 no special occasion for such a feeling. 
 
 f. At the mingling of the hypocritical tears 
 [crocodile tears] of the Jews with the true tears 
 of Mary (Meyer). Against this, comp. ver. 45 
 [‘‘ Many of the Jews .. . believed in Him’’].f 
 
 g. This description of anger has, in the in- 
 terest of negative criticism, been caricatured by 
 Strauss and others. 
 
 2. Of crier. In the passages, Matt. ix. 80; 
 
 “. 
 
 tief and anguish of spirit. Lampe and Kuinoel defend the 
 
 vht explanation ; and Lange ( Vheol. Studien und Kritiken, 
 30, p. 715 584.) has many beautiful remarks in an essay 
 wherein he seeks to unite both meanings.” Godet: “ 71 est 
 gnvalementreconnu, a cette heure, que le terme ἐμβρι- 
 μᾶσθαι (de βριμάζειν, hennir, rugir) ne peut désigner 
 qu? un fremissement d? indignation.” But all this does not 
 yet settle the precise meaning in this verse. See below. The 
 verb is generally transitive and constructed with the dative 
 of the person or thing against which the angry feeling or re- 
 buke is directed; but here and in ver. 38 it is used intransi- 
 tively; πνεύματι being not the dat. obj., but the dat. ἐπείγει. 
 or loct.—P.8.] 
 
 * (The Greek interpreters usually take τῷ πνεύματι---τῷ 
 πάθει (as dative of the object), but Cyril refers it (as instru- 
 mental dative) to the Holy Ghost or the divine nature of 
 Christ, by which He indignantly rebuked His rising human 
 sympathy. (ἐμβριμᾶται τῷ πνεύματι, τουτέστι τῇ δυνάμει 
 τοῦ ἁγίου πνεύματος ἐπιπλήττει τρόπον τινὰ τῇ ιξίᾳ σαρκί.) 
 Ina milder form Dean Alford renews the Greek interpreta- 
 tion without its stoic repulsiveness. He thinks that Jesus, 
 with the tears of sympathy already rising and overcoming 
 His speech, uheckvd them so as to be able to speak the words 
 IIe considers this self-restraint as merely physi- 
 cal, requiring indeed an act of the will, and a self-troubling, 
 but implying no deliberate disapproval of the rising emotion 
 which immediately after is suffered to prevail. Webster and 
 Wilkinson likewise explain ἐνεβριμήσατο of a violent re- 
 pression of emotion. But this is clearly refuted by the ex- 
 planatory ἐτάραξεν ἑαυτόν, and by the fact that Jesus did 
 shed tears immedately afterwards. His effort at  self- 
 restraint then would have failed, which is ineredible.—P. S.j 
 
 y [According to Augustine, Cornelius a Lap., Olshausen, 
 Trench and Gumilich, Christ was indignant at death as the 
 wages of sin: according to Nic. Lyra, Melanchthon, Ebrard, 
 Luthardt and Henzstenberg, at the power of death, the terri- 
 ble foe of the human race, who dared here to confront and 
 threaten his great Conqueror. Nic. Lyra: FPremitus Chrisk 
 procedebat ex indignatione ejus contra diabilum, per cujus sug- 
 gestionem mors titrivit in mundum, quam erat cito debella- 
 furus. ‘To the same effect is Luthardt’s remark (IT. p. 217): 
 “Ueber den Tod und den der des Todes Gewalt hat, Seinen Gegner 
 von Anfang an, eryrummte Er, dass er Ihm solches ungerich- 
 tet, so in Seinen nichsten Kreis gedrungen und so Ihne Selbst 
 wie drohend entgegengetreten war. Und das Ergrimmen Jesu 
 ist wie ein Gegendrohen, das sich in der Auferweckung dann 
 versinnhildlichte. Es sind gleichsam die ersten gegenset'igen 
 Ankindigungen des letsten dussersten Kampfes.’? Comp. my 
 notes to Lange’s view below.—P. 8.] 
 
 { [Meyer urges the preceding words ὡς εἶδεν αὐτὴν KAat- 
 ουσαν---καὶ τοὺς ᾿Ιουδαίους κλαίοντας, as indicating this con- 
 trast and cause of the indignation; but this is not applicable 
 to the second nse of the verb in ver. 38, although ver. 37 
 clearly shows that the indignation must have had some res 
 ference to the unbelief of the Jews.—P. 8.] 
 
354 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Mark i. 43, anger is out of the question. Tho- 
 luck: ‘* This verb is equally comprehensive with 
 the corresponding German ‘grimmen,’ ἃ. 6. origi- 
 nally, an inward convulsive emotion of anger, 
 grief, etc. Hence Luther renders: Hr ergrimmete, 
 which he himself explains by omAaayyviverat.”’* 
 Yet Tholuck observes that the signification of 
 grief is not supported by usage, but only by 
 analogy.t In favor of this view are—Nounus, 
 Buzer, Grotius and others, Liicke.{ Tholuck, 
 in the early editions of his Commentary, and 
 Ewald: an emotion of great strength, analo- 
 gous to the στενάζειν τῷ πνεύματι of Jesus, Mark 
 vii. 54 (comp. Mark viii. 12). 
 
 3. A GENERAL AFFECTION of the spirit, in which 
 different sentiments combine and _ alternate.|| 
 This construction is supported: (1) by the choice 
 of the expression, since the Evangelists are fa- 
 miliar with other terms for the definite emotion 
 either of anger or of grief; (2) by the addition: 
 τῷ πνεύματι. The nature of the spirit renders it 
 impossible for any single psychical emotion to rule 
 within it, the spirit is the all-embracing unity 
 of the many- parted life of the soul.{ (8) By the 
 psychological experience, that when the soul is 
 in a state of intense excitement, it is seized at 
 once by the most diverse emotions (see the quo- 
 tation from Gothe’s Iphigenic: ‘+ Hs wilzet sich ein 
 Rad von Freud’ und Schmerz durch meine Seele’’— 
 ‘©A wheel of joy and grief revolveth through my 
 soul.”—Leben Jesu, Ὁ. 1125). (4) By the situa- 
 tion. The weeping of Mary could excite nought 
 but the most heart-felt sympathy. But the tears 
 of the better sort among the Jews were mingled 
 with the tears of the unbelieving. <A scene of 
 human lamentation over death presented itself— 
 sympathy in view of the power of death was 
 aroused. Jesus had not to bar out this syin- 
 pathy; still it was necessary that He should 
 stand on His guard against it—and rouse Him 
 self in indignation against it. Thus His emo- 
 tion was converted into an ecstatic anticipation 
 of victory. I had at first chosen the expression: 
 Er schiitterte sich—He convulsed-—agitated Himself. 
 It is significant of violent agitation. But the one 
 
 * (As now used, however, ergrimmen always signifies in 
 German violent emotion of anger, indignation.—P. S.] 
 
 7 [Tholuck and Liicke refer to βριμάσσω, to shake with 
 petulance, βράσσω, to ferment (intransitive), and to shake vio- 
 dently (transitive), also to the Hebrew yi—P. 8.] 
 
 = τ 
 
 + [Among American commentators, Owen takes this view: 
 A deep feeling of grief, and not a rebuking of such a feeling. 
 —P.S. 
 
 2 ΓΝ οῖα (Com. I. 323) translates: Er erbrauste im Geiste 
 und erschititerte sich, and explaius that Jesus, like a hero of 
 old, like a Jacob, gathering up the deepest powers of his 
 mind, went forth to the conflict and in the conflict burst out 
 in tears. Comp. Ewald’s Life of Christ, p. 486.—P. 8.] 
 
 || (Dr. Lange has more fully demonstrated this comprehen- 
 sive interpretation in a treatise on the words: ἐνεβριμήσατο 
 τῷ πνεύματι, in his Miscellancous Writings, vol. iv. pp. 19.117. 
 (originally published in the Theological Studies and Criticisms 
 for 1836); comp. also his Leben Jesu, 11. 2. p. 1125. Tholuck 
 (7th edition) substantially adopts Lange's interpretation: 
 “We shall, then, include a feeling of horror also, efe. Hence 
 we assume κινεῖσθαι to be the established philological sig- 
 nification, as one of the most ancient commentators, the 
 translator of the Peshito has done.” 
 
 q [Meyer thinks that John might as well have written τῇ 
 ψυχῇ (xii. 27); Godet (11. 329) distinguishes πνεῦμα as the 
 seat of ccligious, ψυχή as the seat of natural emotions. 
 There is certainly asdifference. ΠΡΟ and xiii. 21, when 
 speaking of the treason of Judas, and Mark viii. 12, Jesus 
 was moved in the spirit; while when speaking of His ap- 
 proaching passion Ie says: “‘ My soul is troubled,” John x11. 
 
 21.—P. 8. 
 
 ee! 
 
 upon which T finally settled seems preferable: 
 Er regle sich tief auf, He stirred Himself up from 
 the deep. He moved Himself in the spirit to 
 such a degree that the disciples perceived His 
 agitation in His bodily appearance,—lhence: He 
 convulsed Himself; He billowed up, — Ile surged 
 up. A divine storm of the spirit [e7 Gottesge- 
 witter des Geistes| passed through His breast, 
 under which His human nature quaked. The 
 fremere invariably arises out of the depths. 
 
 [It is not inconsistent with this interpretation 
 of Dr. Lange, if we emphasize sem and death as 
 the chief object of Christ’s mingled emotion aud 
 commotion. In this heart-rending scene of 
 mourning: the grave of the departed friend, the 
 broken hearts of the beloved sisters, and the 
 tears of their sympathizers, Jesus saw a minia- 
 ture photograph of the world of human suffer- 
 ing caused by the terrible curse of sin; all the 
 graves and@ all the mourners passed in endless 
 procession before His vision; He felt the com- 
 bined misery and woe of the human family (‘der 
 Menschheit ganzer Jammer fasste Ihn an”); He 
 was moved at once with holy indignation at sin 
 which caused all this dreadful desolation, and 
 with tender sympathy for the sufferers, which 
 latter feeling found vent in tears.—And trou- 
 bled (shook) himself, ἐτάραξεν ἑαυτόν. 
 This is not quite the same with the passive form 
 ἐταράχϑη τῷ πνεύματι, Which is used on a similar 
 occasion, John xiii. 21, but it expresses the ex- 
 ternal manifestation of the inward commotion by 
 a voluntary act. Hengstenberg (II. 261): ‘*Je- 
 sus excites Himself for the energetic conflict 
 with Death, the evil enemy of mankind.” Comp. 
 Meyer, Luthardt, Godet, zm doc. Augustine, Ben- 
 gel and Wordsworth derive from the expression 
 the inference that Christ's affections were not 
 passions, but voluntary emotions (voluntariz 
 commotiones), Which He had entirely in His power, 
 and that the emotion here spoken of was there- 
 fore orderly, rational, full of dignity and di- 
 rected to proper ends.—P. 5.1 
 
 Ver. 34. Where have ye laid him ?— 
 Manifestly, the impulse to work the miracle is 
 completed by what has been going on in His in- 
 ner life—Come and see.—The answerers— 
 Mariha and Mary. 
 
 Ver. 35. Jesus wept [’Eddxpvoev ὁ Ἴησ.]. 
 —Two little words: a whole verse, of infinite 
 value. Significant and pertinent verse-division 
 On the way to the grave, Jesus weeps. After 
 He has troubled Himself in spirit and has made 
 good His stand against all sympathy with Jewish 
 lamentations for the dead, He is at liberty to 
 give Himself up to His fellow-feeling with the 
 sisters; the tear follows His passion, as a sum- 
 mer rain succeeds the thunder-storm. The ob- 
 jection, that Jesus could not weep if He hada 
 real presentiment of the miracle that He was 
 about to perform, carries with ita doubt as to 
 the compatibility of the divine and the human 
 nature; it is also contradicted by human expe- 
 rience itself.* Not only the succession of feel- 
 ings, but likewise the truth and disinterestedness 
 of feeling,are explained by a fact, in accordance 
 
 * (Neander: “The sympathizing physician in the midst of 
 a family drowned in grief—will not his tears flow with theirs, 
 though he knows that he has the power of giving immediate re 
 lief? "—P. S.] 
 
CHAP, 
 
 XI. 17-44. 356 
 
 with which the deepest grief may invade the 
 
 ‘mind when it is occupied with the anticipation 
 
 of joy, aud vice versd; nay, more;—these oppo- 
 site emotions may even succeed each other with 
 the rapidity of lightning, like a ‘+ wheel of fire” 
 in swift revolution. “" Chrysologus supposed 
 that Jesus wept for joy; Isodorus Pelus., because 
 the raising of Lazarus would)summon him from 
 repose back to the unrest of life (this was the 
 decision even of the Concilium Toletanum) ete. 
 All these explanations of the fathers of the 
 Church are utterly unnatural.” Heuser. 
 
 [This sentence is the shortest, and yet one of 
 the most significant verses in the Bible. It 
 stands by itself unconnected by any particle with 
 what precedes or what follows. It describes 
 what was seen, and intimates what was felt. 
 Jesus knew that He would shortly raise Lazarus, 
 but in true sympathy He opened His heart to the 
 present grief which opened to Him a picture of 
 the universal desolations of the king of terrors; 
 and with a sympathizing heart, not with a heart 
 of stone, He raised the friend to life again. He 
 felt and acted like a man before He gave a proof 
 of His divine power; so He slept just before He 
 stilled the storm (Matt. viii. 24). But His grief 
 was moderate. Δακρύειν signifies a gentle weep- 
 ing, the expression of a calm and tender grief; 
 it differs from κλαίε ew, the erying and wailing of 
 the sisters and their friends, ver. 33, which im- 
 plies ‘not only the shedding of tears, but also 
 every external expression of grief” (Robinson, 
 sub. κλαίω). It is remarkable that the very Gos- 
 pel which most clearly reveals the divinity of 
 Christ, notices this truly humaa trait of His cha- 
 racter. As far as we are informed, Jesus wept 
 or shed tears on three occasions: tears of tender 
 friendship and silent grief at the grave of Laza- 
 rus (ἐδάκρυσεν); tears of bitter sorrow and loud 
 lamentation over unbelieving Jerusalem in view 
 of the approaching judgment, Luke xix. 41 (ἐκ- 
 λαυσενὴ; and bloody tears of agony and sacerdo- 
 tal intercession in Gethsemane when He bore the 
 burden of the sins of all mankind and wrestled 
 with the powers of darkness, Luke xxii. 44 
 (comp. Heb. v. 7, μετὰ κραυγῆς ἰσχυρᾶς καὶ 
 δακρίνων). The eternal Son of God in tears! 
 What a sublime contrast; what a proof of His 
 true humanity, condescending love and tender 
 sympathy. How near He is brought in His tears 
 to every mourner. How far more natural, lovely 
 and attractive is a weeping Saviour than a cold, 
 heartless, unfeeling stoic!* By His conduet at 
 the grave He has sanctified tears of sympathy, 
 provided only we sorrow not immoderately as 
 those who have no hope (1 Thes. iv. 13). His 
 tears over Jerusalem and in Gethsemane should 
 call forth our tears of repentance and gratitude. 
 --Ρ. 5.1 
 
 Vers. 860, 37. Behold how he loved him. 
 —This even the Jews could see, without com- 
 prehending the full significance of His tears. 
 
 * {After the appearance of Christianity, the heathen no- 
 tions about the rightfulness of human affections underwent 
 a silent revolution, and the rigor of Stoicism was broken, 
 ΠΝ the beautiful passage in Juvenal, Sai. 15, quoted by 
 Trench: 
 ... + Molissima corda 
 Humano generi dare 80. natura fatetur, 
 Que lacrymas dedit: hee nostri pars optima 
 sensts.—P. 8.] 
 
 It is certainly the intention of the evangelist to 
 distinguish these kindly disposed Jews from the 
 others who thus express themselves: Could not 
 he who opened the eyes of the blind man, 
 elc. (ver. 37). According to Chrysostom and 
 most of the ancients, as also Luthardt and Meyer, 
 this speech has something of malice in it;* .ac- 
 cording to Liicke, Tholuck and others, it is well 
 meant. ‘The idea of malice is supported by 1, 
 the manifest intention to spread abroad an accu- 
 sation against Jesus, to the effect that He was 
 either unable (want of power) or unwilling 
 (want of love) to avert this death; 2. the cir- 
 cumstance that their words occasion again the 
 convulsive self-agitation of the Lord, and, so to 
 speak, constrain Him to brace Himself anew in 
 the spirit. 3. Here, as in ver. 46, John distin- 
 guishes the malicious Jews from those of the 
 better sort by τινὲς δέ. ['* John seldom uses δέ 
 as a mere copula, but generally as but, see vers. 
 46, 49, 51.” Alford]. Hence arises the conjec- 
 ture that they, starting from the assumption of 
 the powerlessness of Jesus in this case, are de- 
 sirous to cast a shadow of doubt even upon the 
 healing of the blind man (Meyer). Still less is 
 it to be expected that these citizens of Jerusalem 
 should cite the previous raisings of the dead in 
 Galilee (Strauss) rather than the healing of the 
 b'ind man, which last was an event of recent oc- 
 currence in Jerusalem, still fresh in the memory 
 of all,—an occasion of admiration to some, and 
 to others of Pharisaical offence.t Their words 
 are the cause of fresh agitation on the part of 
 the Lord, now, however, He 1s stirred not only 
 in spirit but in Himself, ze. the emotion is felt 
 in the souwl-life also. 
 
 Ver. 388. To the tomb. It was a cave.— 
 [An indication of the comparative wealth of 
 Lazarus and his sisters that they had a family 
 vault, such as is here implied. ‘The poor were 
 buried in common places. The large concourse 
 of mourners from Jerusalem, and the very costly 
 ointment with which Mary anointed the feet of 
 our Lord (xii. 8), lead to the same conclusion.— 
 P.S.] On the Israelitish graves see Com. on 
 Matt. chap. xxvii.f On the grave of Lazarus, 
 
 * [Alford and Godet take the same view. The second emo- 
 tion of indignation (πάλιν ἐμβριμώμενος ἐν ἑαυτῷ, ver. 3%) 
 seems to have been provoked, partly at least, by this exhibi- 
 tion of unbelief, as the οὖν indicates.—P. 8.] 
 
 7 (Trench, Alford and Godet rightly regard it as a mark of 
 Setanta accuracy that these dwellers in Jerusalem should 
 refer toa miracle performed there and still fresh in their 
 memory rather than to the former raisings of the dead in 
 distant Galilee, which they probably may have heard of, but 
 naturally would not thoroughly credit on mere rumor. 
 Says Trench: “ A maker up of the narrative from later and 
 insecure traditions would inevitably have falien upon those 
 miracles of a like kind, as arguments of the power of Jesus 
 to have accomplished this.” Comp. the pointed remarks of 
 Godet (11. 342) against Strauss.—P. 5. 
 
 { [Also the art. Gréber in Winer’s R. W.B., art. Tomb in 
 Smith’s B. D. (Hackett and Abbott's ed., vol. iv. pp. 3277 
 ff.), Robinson, Researches, I. pp. 349 ff, and Capt. C. W. 
 Wilson, Remains of Tombs in Pulestine (in Quarterly State- 
 ment of the Palest. Exploration Soc., Lond. 1869). The 
 Jewish sepulchres were ont of town, away from the living, 
 and either natural caverns or artificial, excavated by man’s 
 labor from the rock, with recesses in the sides, wherein 
 the bodies were laid, occasionally with chambers one above 
 another, and closed by a door or a great stone to prevent tha 
 numerous jackals and beasts of prey from tearing the bodies 
 Many of these tombs still remain. 902 
 
 Robinson, I. p. 602: 
 “The numerous sepulchres which skirt the valleys on ths 
 north, east,and south of Jerusalem, exhibit for the most part 
 one general mode of construction. A doorway in the per- 
 pendicular face of the rock, usually small and without ΟΥ̓ μδ΄ 
 
356 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 which is said still to exist, see the books of travel 
 (Robinson, II. p. 310).*—And a stone lay 
 upon [or against] it.—’Eréxero may mean: 
 upon or before, according as the grave is to be 
 conceived of asa perpendicular vault (such were 
 entered by means of steps), or as a horizontal 
 one. ‘That the tradition makes it a perpendica- 
 lar sepulchre is not conclusive proof that it was 
 so; yet the expression ἄρατε τὸν Aivov, seems 
 also to testify in favor of a perpendicular grave. 
 In Matt. xxviii. 2 the term is ἀπεκύλιτε. 7 
 
 Ver. 39. Lord, by this time he stinketh 
 [yon 6Cer)].—The fearful reality of the grave, 
 in which her brother has lain four days, dis- 
 turbs the practical woman and shakes her faith. 
 She thinks a scandal may result from the burst- 
 ing forth of the odor of corruption,—especially 
 in the presence of so many people from Jerusa- 
 lem. For it follows from the reason she assigns 
 tor her remark, that she does not already per- 
 ceive this odor: for he hath been dead four 
 days. [Lit. heis now the fourth day (viz. asa dead 
 man), τεταρταῖος guatriduanus, an adjective mark- 
 ing succession of days, but used only pro- 
 verbially, like δευτεραῖος, τριταῖος. δωδεκαταῖος.--- 
 Ρ, 5.171 ‘It is ἃ proverb in the Talmud and the 
 Targum, that corruption sets inthe third day 
 after death’’ (Tholuck after Wetstein). As ‘‘ the 
 sister of the dead man”’ [ἡ ἀδελφὴ τοῦ τετελευκότος | 
 she shudders at the thought of seeing her brother 
 in a putrefying state, of witnessing the exposure 
 
 ment, leads to one or more small chambers excavated from 
 the rock, and commonly upon the same level with the door. 
 Very rarely are the chambers lower than the doors, The 
 walls in general are plainly hewn; and there are occasionally, 
 though not always, niches or resting—places for the dead 
 bodies. In order to obtain a perpendicular face for the door- 
 way, advantage was sometimes taken of a former quarry ; or 
 an angle was cat in the rock with a tomb in each face; ora 
 square niche or area was hewn outin a ledge and then tombs 
 excavated in all three of its sides. All these expedients are 
 seen particularly in the northern part of the valley of Jehosha- 
 phat, and near the tombs of the Judges. Many of the door- 
 Ways and fronts of the tombs along this valley are now 
 broken away, leaving the whole of the interior exposed.”— 
 Pas: | 
 
 * [Robinson (vol. I. p. 432, Am. ed.) says: ‘The monks, as 
 a matter of course, show the house of Mary and Martha, that 
 of Simon the leper, and the sepulchre of Lazarus. The latter 
 is adeep vault like a cellar, excavated in the lime stone rock 
 in the middle of the village, to which there isa descent by 
 twenty-six steps. It is hardly necessary to remark, that 
 there 15 not the slightest probability of its ever having been 
 the tomb of Lazarus. The form is not that of the ancient 
 sepulchres; nor does its position accord with the narrative 
 of the New Testament, which implies that the tomb was not 
 in she town.”—P.S.] 
 
 + {Meyer leaves it undecided whether ἐπί here is to be 
 rendered wpon or against, before, the eave: “ ἐπέκ. ἐπ᾽ αὐτῷ 
 kunn auch aeissen: ER LAG DARAN, DAVOR (gl. Homer, Od. vi. 
 19: θύραι δ᾽ ἐπέκειντο), so dass ein horizontaler Ein- 
 gang gedacht sein wiirde. Zu entscheidin ist nécht.’ —P.8.] 
 
 + (Olshansen, Luthardt and Trench agree with Lange that 
 the words ἤδη ὄζει, which were spoken before the opening of 
 the tomb, indicate only the conjecture of Martha, which was 
 erroneous, and assume that He who sees the end from the be- 
 ginning watched over-the body of Lazarus in His providence 
 that it should not hasten to corruption. But the fathers (e.g. 
 Augustine: resuscituvtit putenten), Calvin (alios Christus 
 suscituvit, sed nunc in putrido cadavere potentiam suam ex- 
 serit), Stier, Owen, Alford and Wordsworth take the judg- 
 ment of Martha as a statement of a sensible fact, on the 
 ground that the very act of death is the beginning of de- 
 composition, and that there is no more monstrosity in the 
 raising of a decaying corpse than in the restoration of the 
 withered hand. Godet also is of this opinion: δ Jl est plus 
 naturel de voir dans ces mots V expression @un fart posilif 
 vt dont elle a fait elle-méme Vl experience.’ As an expres- 
 sion of fact it has been turned to apologetic account against 
 the hypothesis of a mere trance or swoon; but the miracle is 
 sufficiently attested without this by the veracity of Christ 
 and of John.—P. 8.] 
 
 of that countenance upon which corruption had 
 already set its seal. We cannot, from the words 
 of Martha, draw the inference that a previous 
 embalming of the body by wrapping spices about 
 it, had not taken place; the customary anoint- 
 ing might, however, have been deferred by the 
 sisters, because, almost unconsciously to them- 
 selves, a spark of hope was smouldering within 
 them, as they anxiously expected the coming of 
 Jesus. Hence, likewise, Mary had saved the 
 precious ointment of spikenard. There is no 
 more fuundation for the statement that at this 
 particular moment Martha, influenced by the ut- 
 terances of Jesus, vers. 23-26, had merged her 
 tope of a special raising of Lazarus in a higher 
 stretch of faith (Meyer), than there is ground 
 for questioning the momentary tottering of her 
 hope (Tholuck). ‘This only can be said: she is 
 so agitated by the fear lest her brother appear 
 as a pntrefying corpse, that she is unmindful for 
 the iustant of the duty of submission to the word 
 of Christ, and delays the execution of His com- 
 mand, : 
 
 Ver. 40. Did I not tell thee ?—Not only 
 the words, ver. 25, but the whole of His sayings 
 from ver. 4.—The glory of God appears at 
 such time as He reveals Himself in [lis wonder- 
 working might. Manifestly, therefore, they had 
 faith in the words of Jesus as they took the stone 
 away (41). 
 
 Ver. 41. Jesus lifted up His eyes to 
 heaven.—We have already adverted to the 
 grand aim of this form of the miraculous healing 
 of Jesus. The Jews in Jerusalem are to see in 
 a great sign, not only the miraculous power of 
 Jesus but also His connection with their God in 
 the working of this miracle. Hence the unre- 
 served outpouring of the prayer. But the prayer 
 isa thanksgiving: I thank thee. He is con- 
 fident of being heard, and this presupposes earlier 
 prayers.* So that when He says: I knew that 
 thou hearest me always, an intimation is 
 given us of an uninterrupted life of prayer, a 
 continual union, in prayer, of the will of Jesus 
 with the will of the Father—a union resulting 
 in the continual working with Him of God’s om- 
 nipotence. ‘Thus Christ accomplishes His mi- 
 racles as the God-Man; not in pure divinity, or 
 as a superehuman God, without the Father (see 
 ch. v. 19, 26; vi. 6), nor in simple humanity 
 amidst sporadic entreaties. + 
 
 At the same time this saying introduces the 
 following utterance: but because of the 
 multitude standing around, e/c.—-Those who, 
 like Baur, have inferred from these words that. 
 the prayer of Jesus is debased to a mock-prayer 
 have failed to comprehend the grand idea of 1.1} 
 
 * (So also Meyer and Alford. Others suppose that petition 
 and thanksgiving coincided (Merz, ‘Uholuck), still others that 
 Jesus thanked in anticipation of the miracle as if it was al- 
 ready an accomplished fact (Godet, comp. Hengstenberg).— 
 P.S. 
 
 + [french (p. 330): “The power (of working miracles) was 
 most truly His own, not indeed in disconnection from the 
 Father, for what He saw the Father do, that only He did; 
 but in this, His oneness with the Father, there lay the unin- 
 terrupted power of doing these mighty works. . .. The 
 thanks to God were an acknowledgment that the power was 
 
 from God.”—P.8.] 
 
 Φ [Baur calls the prayer a Scheingebet, Weisse a Schaugebet, 
 conceived by the evangelist in the apologetic interest for 
 the divinity of Christ (Strauss, Scholten). Such impious 
 nonsense arises from utter ignorance of the singular intimacy 
 
CHAP. XI. 17-44. 
 
 In presence of the Jews of Jerusalem, Jesus calls 
 ‘upon their God as His Father, and is heard.* 
 Thus Moses, in pursuance of God’s instructions, 
 _ produces his credentials as the ambassador of the 
 God of Israel, before his nation and before Pha- 
 raoh (Ex iv. 3 ff; chap. vii. 9): and thus Elijah 
 on Mount Carmel, before the priests of Baal and 
 the bucksliding people, petitions the God of Is-- 
 rael for the decisive siga from heaven which shall 
 corroborate the truth of the Israelitish faith, 1 
 Kings xviii. 36 ff. For this cause, the design of 
 this prayer is so distinctly emphasized: that 
 they might believe that Thou didst send 
 Me.—That prayer may not have a reflexive re- 
 ference to the hearers of it, is a tenet which finds 
 prayer only in pantheistic moods; it would, if 
 consistently acted upon, abolish the idea of 
 motherly, ecclesiastical, judicial prayer (the 
 oath), of prayer offered in performing miracles 
 and of prayer generally. 
 
 Ver. 43. Lazarus, come forth!—Properly: 
 Lazarus, hither! forth! [dedpo ἔξω, without a 
 verb, uc foras! Ici, dehors! The simple gran- 
 deur, brevity and force of this resurrection call 
 corresponds with the mighty effect, and may be 
 compared to the sublime passage in Genesis: 
 Let there be light! And there was light. Cyril 
 calls it ϑεοπρεπὲς καὶ βασιλικὸν KxéAevopa.—P. 
 5.1 According to Origen [and Chrysostom] 
 the moment of awakening preceded the thanks- 
 giving of Jesus and the eall merely occasioned 
 the forthcoming of the recipient of new life. But, 
 manifestly, the loud call with a powerful voice 
 and majestic utterance should itself be recog- 
 nized as the moment of awakening. + 
 
 Ver. 44. Bound hand and foot with 
 grave-clothes.—Nince the dead man was so 
 wrapped up, even his face being covered, there 
 happened, according to Basilius (ϑαύμαζε ϑαῦμα 
 ἐν ϑαύματι), Chrysostom and many others, Lampe, 
 Stier, a miracle within a miracle,—namely, that 
 Lazarus was able to go forth in spite of his wrap- 
 pings.t Others, again, have assumed that he 
 was wrapped about after the fashion of the 
 Egyptians, his hands and feet being bandaged 
 separately (Olshausen, De Wette). Liicke sup- 
 poses him to have been wrapped from head to 
 foot so closely that his freedom of motion was 
 not impeded. From our passage the windings 
 certainly seem to have been partial; whether 
 they were applied in the Egyptian style or not. 
 Such might also have been the idea of the sis- 
 
 between Christ and the Father, which is so often asserted in 
 this Gospel (ch. ν. 19-21, 36, 375 vili. 16, 18, 29,42; x. 25, 30, 
 35) and illustrated on this occasion. By virtue of this in- 
 tinuicy He, the only Begotten, never addressed God as “ our 
 Father,” but as “ My Father” or “ Father” simply, and 
 stood in constant communication with Him so that His prayers 
 assumed, as it were, the character of reflection and mutual 
 consultation, and were always answered.—P. 5.) 
 
 * (So also Godet: “ En rvendant graces a Dieu devant tout 
 Te peuple uvant de faire le miracle, Sésus met positivement 
 Dieu en puri dans V euvre qui va se faire; cette @uvre. de- 
 vient par la celle de Diew méme, Jehovah, le Diew εἰ Isrue', 
 sera désormais le garant de sa mission,—ou le complice de 
 son imposture.’—P. 8. 
 
 + [So also Hilary (nullo intervallo vocis et vite), Meyer, 
 Alford, Trench. So in the general resurrection the dead will 
 come forth from their graves when they hear the quickening 
 voice of the Son of Man ch. ν. 28, 29; comp. the “shout,” 1 
 Thes. iv. 16; and “the last trump,” 1 Cor. xv. 52.—P. S.| 
 
 1 [Also Augustine: process*/ ‘lle VINCTUS: non ergo petibus 
 propriis, sed virtute producrntis. | 
 
 ὃ [So also Meyer, Treach, Qwen. Alford is uncertain.—P. 8.] 
 
 857 
 
 ters, particularly as the ceremonies of anointing 
 and interment had not yet been completed. But 
 it is obvious that the miracle of new life might 
 be carried out in ἃ miraculous walking, similar 
 to somuambulism. And indeed it was necessary 
 that the forthcomer should be disencumbered of 
 his wrappings, in order that he might move with 
 perfect freedom,—in accordance with the words 
 of Jesus: Loose him and let him go.—i. 6. 
 go home independent of aid. We cannot adopt 
 the inference of Grotius; he holds that Christ 
 did not accompany him: ne quasi in triumphum 
 ducere videretur. 
 
 [The terms ἄφετε ὑπάγειν, as Godet observes, 
 haye a triumphant tone, like the order to the 
 cripple: **Take up thy bed and walk” (ch: 
 v. 8). Trench: “St. John here breaks off 
 the narrative of the miracle itself, leaving us to 
 imagine their joy, who thus beyond all expecta- 
 tion received back their dead from the grave; 
 a joy, which was well nigh theirs alone, among 
 all the mourners of all times, 
 
 ‘Who to the verge have followed those they love 
 And en the insuperable threshold stand, 
 With cherished names its speechless calm reprove, 
 And stretch in the abyss their ungrasped hand.’ 
 He leaves this, and passes on to show us the 
 historic significance of this miracle in the de- 
 velopment of the Lord’s earthly history, the per- 
 mitted link which it formed in the chain of those 
 events, which were to end, according to the de- 
 terminate decree and counsel of God, in the 
 atoning death of the Son of God upon the cross.” 
 --Ε. 5.1 
 
 DOCTRINAL AND ETHICAL. 
 
 1. Christ the Resurrection and the Life, the 
 principle of the future resurrection: 
 
 a. The foretokens of the principle: the miracles 
 of transformation and the histories of raisings 
 from the dead in the Old Testament, and the 
 raisings of the dead effected by Jesus. 
 
 ὁ. The appearance of the principle in the re- 
 vivifying life and spiritual resurrection of 
 Christ. 
 
 c. The operations of the principle until the 
 first resurrection and until the general resurrec- 
 tion. 
 
 2. Faith in Christ, the Son of God, embraces 
 the resurrection. 
 
 3. The mysterious, holy affections in the life of 
 the Lord. The sensational life in the spirit or 
 the innermost and highest emotion, within which 
 all feelings revolye;—supreme compassion for 
 the misery of men, supreme indignation at the 
 unbelief of the world. The Lord’s bracing of 
 Himself against all sympathy with ungodly sor- 
 row, while at the same time fully sympathizing 
 with the godly sorrow of men. 
 
 4. ΤῊΝ RAISING OF LazARus. 
 
 Different interpretations: (1) Lazarus was ap- 
 parently dead (Paulus, Ammon, Schweizer and 
 others): (2) the account a myth (Strauss); eithera 
 misunderstanding of a conversation concerning 
 the resurrection, held with the two women of 
 Bethany on the occasion of the death of Lazarus 
 (Weisse) ; or a remodelling of the story of the 
 raising of the young man at Nain (Gfrorer); or 
 a dogmatico-allegorical representation of the 
 
358 
 
 THE GOSPEL ACCORDING TO JONIN. 
 
 δόξα of Christ (Baur).*—At the grave of Lazarus 
 modern skeptical criticism manifestly celebrates 
 its own dissolution—every man tells a different 
 story. 
 
 Omission of the history in the Synoplists: (1) The 
 synoptists were not acquainted with it (Liicke 
 ‘and others). (2) It lay beyond the circle of 
 their statements (Meyer). (9) It was omitted 
 out of consideration for the family of Bethany 
 (Herder, Schulthess, Olshausen, Lange, Leben 
 Jesu, IL. 2, p. 1133). Meyer assures us that this 
 last explanation runs counter to the mind and 
 spirit of that first age of Christianity (he should 
 say rather: to the spiritual bravado of the 
 Montanists and Circumcellians). Comp. Jolin 
 xii. 10). 
 
 Instrumentalities of themiracle. a. The general one: 
 Christ the resurrection and the life, the princi- 
 ple of raisings, quickenings, of the dead. 6. 71 
 special one: Christ, now entertaining a presenti- 
 ment of His own death and resurrection. It 
 was necessary that Jerusalem and the Supreme 
 Council should behold a sign of His glory beam- 
 ing very near to them; this robbed them of all 
 excuse. 6. Zhe most special one: The faith of the 
 sisters and of Lazarus, and the expectation of 
 all,—especially of the dying man,—that Jesus 
 would come and manifest His power and willing- 
 ness to help; an expectation which Lazarus pre- 
 served in death, as Jesus Himself carried down 
 to death His confidence in His own resurrection 
 (see my Leben Jesu, 11. 2, p. 327 and 1127 ff.). 
 
 The form of the miracle: A prayer for the 
 hearing of the God of Israel, as a testimony to 
 the Lord in the face of Jerusalem. 
 
 Its import: The crown of His raisings from 
 the dead, the presage of His resurrection, the 
 first flashing of His δόξα from the Mount of 
 Olives over Jerusalem. 
 
 5. “5 As regards the moral application, there is 
 no need for allegorical interpretation such as is 
 found in Jerome, Augustine, Bourdaloue, H. 
 Martin, ete. This allegorical interpretation is 
 obviously without historical foundation ; it is 
 unnatural,—and to make Lazarus, the friend of 
 Jesus, the type of a sinner utterly dead and even 
 stinking,—is also unseemly.” HeuBNER. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The raising of Lazarus as the most glorious 
 of the revivifying miracles of Jesus: 1. In re- 
 spect of the peculiar circumstances attending it 
 in comparison with the previous raisings of the 
 dead ; 2. in respect of its intrinsic significance, 
 as demonstrating that Christ is the Resurrection 
 and the Life, or as a demonstration of His glory; 
 8. in respect of its decisive effects.—Or: the 
 raising of Lazarus in respect of its essential 
 features: 1. The introductory conversation; 2. 
 the walk to the grave; 3. the prayer of thanks- 
 giving: 4. the awakening call; 5. the appear: 
 anee of the dead man; 6. the effect of his re- 
 surrection.—The arrival of Jesus on the fourth 
 day after the burial of Lazarus. Or: Jesus, 
 coming asa Saviour, never comes too late.— 
 How the banished and fugitive Jesus from Perea 
 
 * (Dr. Lange omits the disgraceful explanation of Renan, 
 who here resorts to the theory of a downright imposture. 
 See above, p. 339.—2, 8.] 
 
 and those haughty scorners of Him, the Jews 
 from Jerusalem, meet again at the grave of Laza- 
 rus.—The different kinds of condolence on the 
 death of a member of a family: 1. The condo- 
 lence of the world in general; 2. the ceremoni- 
 ous condolence of Pharisees; 3. the hearty con- 
 dolence of relatives and friends; 4. the heavenly 
 condolence of Christ.—Christ waiting before the 
 village, or the divine power of Christ in His hu- 
 man weakuess,—the type of the Christian life. 
 —T'he greatest precaution combined with the 
 most joyful anticipation of victory.— Martha and 
 Mary at the grave of Lazarus. Comparison of 
 the two, 1. At their first meeting with Jesus 
 (Luke x. 88), 2. at the second here, 3. at the 
 third in the history of the anointing.—The say- 
 ing of both: Lord, if Thou hadst been here, etec.— 
 The 7f of mourners in view of the dead. Jf this 
 and that had happened: 1. In what degree sim- 
 ful? As an expression of grief that will not be 
 reconciled to the dispensation of God. 2. 
 what degree warranied? As an expression of 
 pain investigating the causes of the suffering. 3. 
 In what degree salutary 5. Asan expression of 
 humiliation before God on account of uctual ne- 
 glect.—The trial of faith imposed upon Martha. 
 —The deliverance of Martha from petty house- 
 hold cares by means of the deep distress end 
 mighty aid.—Christ the Resurrection and the 
 Lite: 1. What this means: a. the Life unto re- 
 surrection; ὦ. the Resurrection unto life. 2. 
 What this signifies to believers: a. to the dead; 
 b. to the living.—Believest thou this ?—The con- 
 fession of Martha in reply to the question of 
 Christ touching her faith.—How Martha here 
 already subordinates herself to Mary, whom she 
 before desired to tutor (she takes a still more sub- 
 ordinate position in the history of the anoint- 
 ing.—serving silently ).—‘* The Master is here:” 
 1. The Master is here 2. and calleth thee.—The 
 presageful visit to the grave, prelusive to the 
 most presageful visit to the grave of Jesus.— 
 The weeping of Mary and the weeping of the 
 Jews: 1. In itself; the external similarity, the 
 internal diversity; 2. in its signification: -thus 
 voices mingle in the songs of the sanctuary, tears 
 in our houses, different spirits in the company of 
 Jesus.—The twice-repeated convulsion of Jesus 
 in spirit: 1. The occasion, 2. the mood, 3. the 
 fruit.—The sensational life of Jesus.—The heart 
 of Jesus in its full revelation: 1. In the full 
 revelation of its love, 2. of its holiness, 8. of its 
 divine power.—How the Lord Himself must 
 guard His temper before His great work.—The 
 moving and yet so salutary sight of the grave.— 
 Qwr graves.—In their relation to the grave of 
 Christ.—The temptation of Martha.—The prayer 
 of thanksgiving and its signification: 1. In rela- 
 tion to the Lord: reliance on God; 2. with re- 
 ference to the Jews: a miracle in fellowship 
 with their God, as a testimony against them and 
 to them; 8. in relation to the mourners: the 
 (divine consecration of their human joy.—The 
 call of Christ three ghostly words, instinct with 
 vital power: 1.The name, 2. to Christ, 3. forth. 
 —The voice of Christ.—The infinitely significa- 
 tive and comprehensive nature of the human 
 voice.—The unique heaven-tone (the peal of 
 love and lightning-fiash of life) in the voice of 
 Christ. —The decidedness of Christ in all His 
 
CHAP. XI. 17-44. 859 
 
 vitai traits,—even in His voice.—The appear- 
 ance of the living man in the garments of the 
 grave, a type of the new life of the Christian in 
 the old vestments of death.—What is expressed by 
 the words: ‘Loose him and let him go”: 1. How 
 the adoring amazement of the chronicler is lost 
 in silence; 2. how Christ gives Lazarus credit 
 for full vital strength; 8. how He diverts atten- 
 tion from Himself to him who has been raised 
 up.—The three evangelical stories of Bethany. 
 STARKE: CANSTEIN: Jesus comes soon enough 
 because He always brings salvation with Him, 
 though to us He often seems to come too late.— 
 Hevineer: Everything is possible to the power 
 of God: it quickens physically and spiritually 
 those who have lain in the grave for an hour or 
 for a thousand years,—who have sinned for a 
 long or for a short time.—To comfort the mourn- 
 ing isa part of godliness.—QursneL: We com- 
 fort one who has lost his brother hy death, and 
 have little or no compassion for him who has lost 
 his God.—Ostanpver: See how faith wrestles and 
 battles with unbelief!—God is rich above all 
 who call on Him and can do infinitely more than 
 we ask.—Bibe. Wirt.: The greatest consolation 
 of Christians in all kinds of misery and so in 
 peril of death, is the resurrection of the dead, 1 
 Cor. xv. 54; Heb. ii. 14 —He who believes not 
 on Christ is dead ere he dies.—Ver. 28. Ah, 
 how fitting it is for one friend to call the other 
 to Christ !—It is often better to preach Christ in 
 secret than to proclaim Him publicly.—Ver. 29. 
 Hrprxcer: Love tarrieth not.—Ver. 31. Zersrus: 
 Those whose hearts are very heavy—and parti- 
 cularly those that are sorely tempted—should 
 not be left alone.—Ver. 32. Canstern: A heliev- 
 ing knowledge of Jesus worketh holy reverence 
 toward Him and deep humility.—The misery 
 of men moves Jesus’ pity. We too, after His 
 example, should pity the wretched.—Zrtsius 
 We may weep and lament for them that are 
 asleep in Jesus.—but with moderation; and we 
 may comfort ourselves, on the other hand, with 
 the future, joyful resurrection, 1 Thes. iy. 15, 18. 
 —Ver. 55. Thus He wept over Jerusalem (Luke 
 xix. 41) and in the garden of Gethsemane, Heb. 
 v. 7. He first gives a sign of His true humanity 
 and then of His divinity. —Ver. 41. /bid.: Learn 
 here from Jesus, when thou art about anything 
 of importance, not to enter upon it without 
 prayer.—Ver. 45. OstanperR: A testimony tothe 
 divine majesty of Christ.—Ver. 45. QuzESNEL: 
 It is good for us to visit pious peopie; sometimes 
 our salvation depends thereon.—Guruacu: Jesus 
 begins here, as He often does, with words pur- 
 posely mysterious and sifting; they sound like 
 a general consolation uttered in view of the fu- 
 ture resurrection.—It was the grand aim of 
 Jesus in many of His discourses to exhibit the 
 unity of the spiritual and bodily resurrection; 
 He therefore raised up the bodies of the dead.— 
 The resurrection of the wicked is not a true re- 
 surrection, but the second death.—He calls the 
 dead as He would a living man, as God calls that 
 which is not as though it were, Rom. iv. 17. 
 Lisco, ver. 33: The affections of believers 
 have not the mastery over them; they are not 
 passions. —Braune: Mourning has a good name 
 in the Old Testament; Abraham, Isaac and 
 Javob mourned. And Paul writes (Rom. xii. 
 
 15): ‘* Rejoice with them that do rejoice, and 
 weep with them that weep.” Comp. Phil. ii. 27. 
 —From the God of all comfort cometh the gift 
 of consolation.—Ver. 27. In this belief is con- 
 tained her all. Lest her defective conception 
 should deprive her of the enjoyment of salvation. 
 —Mary, ver. 82. Not another word,—only 
 tears; they speak louder.—/e was convulsed, ete. 
 What a glorious glimpse of the great heart of 
 Jesus John gives us here!—Scripture mentions 
 eight persons who were raised from the dead: 
 the son of the widow of Sarepta, by means of 
 Elijah (1 Kings, xvii. 22), the son of the Shuna— 
 mitess by Elisha (2 Kings, iv. 35), a dead man 
 who was cast into the grave of Elisha (2 Kings, 
 xiii. 21), the young man of Nain (Luke vii. 15), 
 the daughter of Jairus (Matt. ix. 25), Lazarus, 
 Tabitha by Peter (Acts ix. 40), Eutychus by 
 Paul (Acts xx. 9) —GossneR, ver. 17. Yet He 
 never fails to come.—No Christian dies.—It is 
 {rue a child of God may outwardly suffer all 
 manner of things,—but that is to be sick; that 
 is not death.—Mary. She arose, not to go to the 
 dead, but to Him who was her life.-—Mary spoke 
 in the same tone that her sister used. For it is 
 customary for one thing to infect another. One 
 man may discourage and dishearten another.— 
 Another time He said on a similar occasion: 
 Weep not! Namely, for the consolation of the 
 widow of Nain. But here He weeps Himself. 
 By His tears 1. He heals (hallows) ours, 2. He 
 wipes them away.—The mighty voice of the 
 Saviour a type of His almighty grace. 
 
 Heusner: The longer faith is obliged to wait, 
 the stronger faith grows by waiting and trial,— 
 the more glorious is the help afforded (Wichel- 
 haus).—Ver. 24. A general belief in a certain 
 truth is indeed of no avail. This does not touch 
 aman. It must become a faith personally ap- 
 plied to and personally concerning us.—‘ Be- 
 lievest thou this?” A proof-question for every 
 one.—** The inner relationship of the heart to 
 Jesus must remain a secret to the world, al- 
 though we should freely confess Jesus” (Wichel- 
 haus).—The Master calleth thee. It is a question 
 of personal relationship.—Ver. 29. Who may 
 delay when Jesus calls him?—What divine 
 strength human tears possess !—Ver. 43. The 
 voice that we now hear is the authoritative word 
 of the Awakener of the Dead, who hath the keys 
 of hell and of death.—Like a spirit Lazarus 
 comes forth, that at the sight of him all may be 
 seized with trembling and awe, as they think of 
 the invisible world thus brought near to them,— 
 The dead man vouchsafes no narrative to.our 
 ears. ‘* He had nought to say in words of this 
 earth” (Herder).—ScHLE1eERMACHER: The Jews. 
 Sach sympathy in the common incidents of life 
 as is manifested even by men who do not share 
 our feelings in regard to the things which are 
 most important and which we have most at 
 heart, should not be condemned by us as devoid 
 of sincerity.—The grief that locks itself up 
 within itself is selfish, inasmuch as it separates 
 a man from connection with his brethren.—That 
 which can rise so high (to God), that which is 
 capable of such communion with the universal 
 fountain of life, is also removed beyond the 
 power of death. If thou believe, thou shalt see 
 the glory of God. 
 
560 
 
 Matter: Jesus’ wrath and tears. — Tears 
 are not only the signs of love, interest, grief; 
 they are also infallible signs of human impo- 
 tence and weakness. Thus tears here reveal 
 His holy love, but they conceal His might and 
 glory.—She called the grave the place of cor- 
 ruption,—the Lord calls it the place of glory.— 
 The Jews. There is a power in the rays of the 
 sun. They wake the vital germ within the grain 
 of corn and call.a new, beautiful and manifold 
 life into being. But the same sun-beam draws 
 poisonous vapors out of “bogs and morasses. 
 It summons life from the one,—death from the 
 other. 
 
 [Craven: From Origen: Ver. 41. Then they 
 took away the stone; Some delay had arisen; it 
 is best to let nothing come between the commands 
 of Jesus and doing them.—Jesus lifled up His 
 eyes: We should pray after Christ's pattern— 
 lift up the eyes of our heart above present things 
 in memory, in thought, in intention. From 
 Hinary: Vers. 41, 42. Christ’s prayer did not 
 benefit Himself, but our faith; He did not want 
 help, but we want instruction. From AvuGus- 
 TINE: Ver. 22. Martha does not say, Bring my 
 brother to life again, but L know whatsoever Thou 
 wilt ask, God will give tt Thee—i.e., what Thou 
 wilt do is for Thy Judgment and not for my pre- 
 sumption to determine.—Ver. 25. 716. that be- 
 lieveth in Me: Faith is the life of the soul.—Ver. 
 34. Where have ye laid hin? He knew, but He 
 asked to try the faith of His people.—Ver. 85. 
 Jesus wept: Wherefore did He weep, but to teach 
 men to weep ?—Ver. 39. Take ye away the stone: 
 Mystically, Take away the burden of the law, 
 proclaim grace. [?] From Curysostom: Vers. 
 20, 28. Martha does not take her sister with her 
 because she would speak with Christ alone; 
 when her hopes had been raised by Him she 
 called Mary.—Ver. 29. In her devotions to (trust 
 in?) her Master, she had no time to think of her 
 afflictions.—Vers. 35-38. That He wept ani 
 groaned are mentioned to show the reality of His 
 human nature. From Brepe: Vers. 382, 98. 
 Mary did not say so much as Martha, she could 
 not speak for weeping, (but her fears were as 
 effective as the words of her sister.—E. R. C.) 
 From Atcurn: Ver. 17. Our Lord delayed 
 for four days that the resurrection of Lazarus 
 _might be the more glorious.—Ver. 25. I am the 
 Resurrection, because Iam the Life.—Ver. 26. 
 Jesus knew that she believed, but sought a con- 
 fession unto salvation.—Ver. 85. Jesus wept be- 
 cause He was the fountain of pity.—Vers. 43, 44. 
 Christ awakes, because His power it is which 
 quickens inwardly; the disciples doose, because 
 by the ministry they wro are quickened are ab- 
 solved, [?] (through the ministry they are de- 
 livered from the bondage of sin.—HE. R. C_)—— 
 From Tueopaynact: Ver. 28. The Master is come 
 and calleth for thee: the presence of Christ in it- 
 self a call.—Vers. 33-35. He groaned—wept: 
 Jesus sometimes gave His human nature tree vent, 
 sometimes He restrained it: He acted thus—1. to 
 prove that He is very man; 2. to teach us the due 
 measure of joy and grief—the absence of sympa- 
 thy and sorrow is brutal, the excess is womanly 
 [better: heathenish.—P. S.]—Ver. 43. LHe cried 
 with a loud voice—the symbol of that trumpet 
 which will sound at the general resurrection. 
 
 THE GOSPEL ACCORDING TO JOHN. : 
 
 From Burkitt: Vers. 21, 22-88. Fuith and zn- 
 Jirmity mixed together: faith, in Martha’s firm 
 persuasion of Christ’s power; dfirmuiy, in her 
 limiting Him as to place and time.—Ver, 23. 
 Christ’s meek answer to Martha’s passionate 
 discourse.—Ver. 80, The earnestness of Christ 
 to finish His work—He went to the grave before 
 entering the house.—Ver. 35. Jesus wept partly 
 from compassion, partly for example—l. from 
 compassion, (1) to humunity debased by sin to 
 death, (2) to Lazarus whom He was about to 
 bring back to a sinful and.suffering world, ( (3) 
 to the sorrowing sisters.—E. R. C.); 2. for ex- 
 ample, to bring tears from us—(1) at the sight of 
 others’ woes, (2) at the graves of our friends.— 
 Ver. 39. Tuke ye away the stone: Our hands 
 must do their utmost before Christ will help.— 
 Ver. 49. Our Lord did not say Lazarus, revive, 
 as to one dead; but Come forth, teaching us that 
 they are alive to Him who are dead to us. 
 From M. Henry: Ver. 17. When Jesus came: 
 Promised salvations though they often come 
 slowly, always come surely.—Ver. 19. The home 
 of Martha and Mary a house of mourning.— 
 Grace will keep sorrow from the heart (chap. 
 xiv. 1) not from the house.—Where there are 
 mourners, there ought to be com/forters.—They 
 comforted them concerning their brother, speaking 
 (probably), 1. of the good name he had left be- 
 hind; 2. of the happy state to which he had 
 gone.—Ver, 20. The different temperaments of 
 Martha and Mary, as manifested by their diffe- 
 rent conduct.—Ver. 21. Lf Thou hadst been here: 
 We are apt to add to our troubles by faneying 
 what might have been.—Ver. 22. When we know 
 not what in particular to ask, let us in general re- 
 fer ourselves to God. When we know not what 
 to pray for, the Great Intercessor knows and is 
 never refused.—Ver. 23. The comforting answer 
 of Jesus. hy brother shall rise again, directing 
 Martha’s thoughts forward to what shall be.— 
 Vers. 25, 26. Note 1. The sovereign power of 
 Christ, 2 am the Resurrection and the Life; 2. the 
 promise of the new Covenant, (1) what it is, 
 life (a) for the body, a blessed resurrection, (b) for 
 the suwl, a blessed immortality, (2) to whom made, 
 believers in Him.—Ver. 27. Martha’s Creed; 
 observe 1. The guide of her faith, the word of 
 Christ; 2. The ground of her faith, the authority 
 of Christ; 8. The matter of her faith, that Christ 
 was (1) Tue Curist—the anointed One, (2) The 
 Son of God, (8) The One who should come, 6 
 épyouevoc.—Vers. 29-31. The (gracious) haste of 
 Mary; she did not consult 1. the decorum of 
 her mourning, 2. her neighbours.—Vers. 29-32. 
 Mary’s abounding love for Christ; though He 
 had seemed unkind in His delay she takes it not 
 amiss.—Vers. 31-33. The Jews who followed 
 Mary led to Christ by the beholding of the mi- 
 racle; it is good to cleave to Christ’s friends in 
 their sorrows, for thereby we may come to know 
 Him better.—Ver. 33. The tears of Mary; the 
 tears of devout affection have a loud, prevailing 
 voice with Christ.—He was troubled, τ. e., He 
 troubled Himself; He was voluntary both in His 
 passion and His compassion,—Ver. 35. Jesus wept, 
 showing that He was a mun of sorrows and ac- 
 guainted with grief.—Vers. 89, 40. Martha's 
 (momentary) distrust, and Christ’s gentle re- 
 | proof and re-assurance.—Ver. 41. The prayer 
 
CHAP. XI. 45-57. 
 
 861 
 
 of Christ teaches us in praying—l. to call God, 
 Father; 2. in our prayers to praise Him.—Ver. 
 42 he objects of His pudlic thanksgiving— 
 1. to obviate the (possible) objections of His 
 enemies that He wrought miracles by charms 
 or the power of Satan; 2. to corroborate the 
 faith of His friends.—Ver. 43. Loud voice—l. 
 significant of the power put forth; 2. typical of 
 other works of resurrection—(1) of the gospel 
 call, (2) of the Arehangel’s trumpet at the last 
 day.—Ver. 44. The miracle was wrought—l. 
 speedily, 2. perfectly, 8. with the additional 
 miracle, that Lazarus came forth though bound 
 hand and foot. From ΠΟΤῚ: Ver. 41. We 
 cannot raise the spiritually dead, but we should 
 remove the stones and the grave clothes. 
 From Srrer: Ver. 21. Lord, if Thou hadst 
 been here; thus does man look back with 7f 
 in all his heavy trials.—Ver. 22. Martha at 
 this point a heroine in faith, but only for a 
 moment.—Ver. 24. The implied dissatisfaction 
 of the bereaved one with the mere promise 
 of a resurrection at the last day—(‘* Hal/- 
 faith always does what Martha here does.” 
 DrarseKe).—Ver. 25. I am the Resurrection 
 —1. because Lam the Life; 2. as I am the Life 
 —in the same most intrinsically true, and al- 
 ready prevailing, sense.—Vers. 25, 26. He that 
 believeth in Me shall receive a life which death 
 cannotinvade. When the diving bury Ilis living 
 nothing should be heard but resurrection joy. 
 —Ver. 33. He groaned in the spirit (ἐνεβριμήσατο 
 τῷ πνεύματι): The sorrow of Jesus on account 
 of sin, and His wrath against death.—Ver. 44. 
 Loose hin: Therelics of the (spiritual) grave are 
 (in the case of the spiritually quickened) to be 
 removed, by the Lord’s appointment, through 
 the ministry of men. From Barnes: Ver. 
 26. Believest thou this? The time of affliction a 
 favorable period to try ourselves whether we 
 have faith.—Ver. 28. The Master: A title which 
 Jesus claimed for Ilimself, Matt. xxiii. 8, 10.— 
 Ver. 385. Jesus wept: Learn—l. that the most 
 tender friendship is not inconsistent with the 
 most pure religion; 2. that it is right to sympa- 
 thize with the afflicted; 3. that sorrow at the 
 
 death of friends is right; 4. the tenderness of 
 the character of Jesus.—Ver. 40. The glory of 
 God: The power and goodness displayed in the 
 resurrection. From Muenvitus: Ver. 25. 7 
 am the Resurrection and the Life; Christ the eause 
 and the origin of the immortality of our bodies 
 and our souls. From Haut: Ver. 28. Secretly 
 fur fear of the unbelieving Jews: Christianity 
 doth not bid us abate anything of our wariness. 
 From A Piarn ComMMENTARY (Oxf.): Ver. 20. 
 The blessedness of Martha in going forth to meet 
 her Lord.—Ver. 3). By His remaining without 
 the town, the whole body of frieuds brought to 
 Mim (and to the heholding of tie miracle.— 
 E.R C.) From Hurcnetson: Ver. 24. Men be- 
 lieve great things that are far off, when their faith 
 proves weak ina less matter of present trial. —- 
 From Wriiitams: Vers. 33-41. God created man 
 by a word, without effort; but recalls him to 
 life not without many groans and tears and in- 
 tercessions. —From Ryuie: Vers. 20-27. To 
 know how much grace believers have, we must 
 see them in trouble.—Ver. 21. A strange mix- 
 ture of emotions—l. reproachful passion; 2. 
 love; 38. faith; 4. unbelief.—Ver. 24. General 
 faith is easier than particular.—Ver. 31. Those 
 who came to comfort, themselves blessed.— 
 Vers. 33-385. He saw weeping and He wept (as 
 the consequence of His real humanity): He still 
 retains His human nature.—Ver. 36. Behold how 
 He loved him! Of all graces, love most arrests the 
 attention and influences the opinion of the world. 
 —Ver. 40. Suid I not unto thee: Yhe best believ- 
 ers need reminding of Christ’s sayings. From 
 Owen: Vers. 25, 26. He that believeth in Me, etc.: 
 Our Lord’s commentary on the preceding words, 
 Tam the Resurrection and the Life. 
 
 Vers. 41, 42. The duty of public thanksgiving 
 for gracious answers to prayer*—1. that God may 
 be glorified by the one benefited before others ; 
 
 prayer? 
 fered during the period of delay beyond Jordan, throughout 
 the travel to Bethany, and in the grounings at the sepulchre? 
 —E. R. C.] 
 
 C. Two-fold result of the raising of Lazarus. The believing Jews. The obdurate ones as betrayers. 
 
 Lhe high-priestly prophecy, or the extinction of the ancient Urim and Thummim. 
 Jesus now in the wilderness of Ephraim, as He was in the 
 
 policy and Divine counsel. 
 
 Demoniacal 
 
 wilderness at the beginning of His ministry. 
 
 (Vers. 45-57.) 
 
 45 
 
 46 and had seen the things which Jesus [what he] did, believed on [in]} him. 
 
 Then many [Many therefore] of the Jews which came [who had come]' to Mary, 
 
 But 
 
 some of them went their ways [went away] to the Pharisees, and told them what 
 
 things [omit things] Jesus had done. 
 47 
 
 Then [Therefore] gathered the chief priests and the Pharisees a council [the 
 
 Council, or, the Sanhedrin]? and said, What do we [shall we do, or, are we to do]? 
 
 48 for this man doeth [worketh] many miracles [signs]. 
 
 If we let him thus alone [thus 
 
 go on], all men [omit men] will believe on [in] him; and the Romans shall [wil!] 
 
862 THE GOSPEL ACCORDING TO JOHN. 
 
 eS 
 
 49 come and take away both our place and nation. And [a certain] one of them, 
 named [omit named] Caiaphas, being the [omzt the] high priest that same [omit 
 50 same] year, said unto them, Ye know nothing at all, Nor [do ye] consider that 
 it is expedient for us [for you],® that one man should die for the people, and that 
 51 the whole nation perish not [and not the whole nation perish]. And this spake 
 he [he spoke] not of [from] himself: but being high priest that year, he prophe- 
 siedt [gave the high-priestly prophetic decision ] that Jesus should [was about to] die 
 52 for that [the] nation; And not for that [the] nation only, but that. also he should 
 [that he might also] gather together ia [into] one [body, or, people] the children of 
 God that were [are] scattered abroad. 
 53 Then [Therefore] from that day forth they took counsel together* for [omit for] 
 54 to put him to death. Jesus therefore walked no more [longer] openly [freely] 
 among the Jews; bat went [departed] thence unto a [into the] country near to 
 [omit to] the wilderness, unto a city called Ephraim, and there continued [so- 
 55 journed, abode] with his [the] disciples. And [Now] the Jews’ passover [the pass- 
 over of the Jews] was nigh at hand [omit nigh, or, at hand]: and many went out 
 56 of the country up to Jerusalem before the passover, to purify themselves. Then 
 sought they [They souzht therefore] for Jesus, and spake [said] among themselves, 
 as they stood in the temple, What think ye, that he will not come to the feast ὃ 
 57 Now both [omit both]> the chief priests and the Pharisees had given a command- 
 ment [issued commandments or, ordered ],° that, if any man [any one] knew where 
 he were [was]. he should shew z [give information, or, make it known], that they 
 
 might take [seize] him. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 45.—[Oi ἐλθόντες is the true reading, supported by Origen, and adopted by Alford, Tischendorf, etc., instead of 
 τῶν ἐλθόντων of Cod. D.—P. 8.) 
 
 2 Ver. 47.—[ouvédpiov means the Sanhedrin, the great council of the Jews. See Exee.—P.§.] 
 
 8 Ver. 50.—|'Lischendorf (ed. 1869), Alford, Westcott and Hort read ὑμῖν in accordance with B. Ὁ. L, eéc., instead of 
 e follows here the text. rec.—P. 8.] 
 
 4 3.—[Lischendorf supplies συνεβουλέυσαντο by ἐβουλέυσαντο in accordance with Sin. B. D.—P. 5.1] 
 
 5 Ver, 51. --καὶ is omitted by Lachmann and Tischendorf in accordance with many Codd. Yet itis recommended by 
 Cod. D. and others, and was perhaps omitted because men failed to recognize the great intensification of the persecution 
 of Jesus expressed in this mandate. Since the decree in question must be disseminated throughout the land, we also con- 
 sider the reading ἐντολάς, in accordance with B. M., eéc., to be correct. [The first καί after δεδώκεισαν. which in the E. V. 
 is rendered both, must be rejected on the authority of ἐᾷ. A. B. K. Τὰ M.U. X., Alford, ischendorf, Westcott and 
 Hort.—P.8.] 
 
 6 Ver, 57.—[The singular ἐντολήν of the text. rec. as a correction (because but one is mentioned) must be set aside for 
 the plural ἐντολάς, order's, on the authority of Cod. Sin. and B., efc.—P. 8.] 
 
 had come], says he,—not τῶν ἐλϑόντων [the 
 EXEGETICAL AND CRITICAL. reading of D. and text. rec.—P. 8.] But in this 
 construction the evangelist would say, that the 
 Ver. 45. Many of the Jews therefore.— | Jews who came to Bethany constituted a plura- 
 A new split in the Pharisaical party in Jerusa- | lity of the whole body of Jews. The better plan 
 lem itself. The important effect of the raising | would be, perhaps, to distinguish among the 
 of Lazarus is observable in the fact that many of | spectators friends of Mary, sharers of her senti- 
 these Jews became believers. Some, however, | mients; these had come to Mary and were ϑεασά- 
 of those who witnessed the miracle at Bethany, | μενοι. The Jews were well aware of the deadly 
 separate from the believing portion and confirm | enmity of the Pharisees towards Jesus; if these 
 themselves in their obduracy, giving notice of | informants had been friends, they must have 
 the event to the Pharisees, z. e., here, the hostile | witnessed for Jesus with heroic martyr-courage, 
 members of the Sanhedrin. Origen held thesein-|and they would have secured a firm and con- 
 dividuals to be friends of Jesus, whose intentions | spicuous station in the evangelical history. 
 in giving the information were good. On the other Ver. 47. The high priests and the Pha- 
 hand the view of Euthymius,who regarded them | risees therefore assembled the Sanhedrin. 
 as malevolents, is the one generally entertained. |—See Comm. on Mathew, chap. v. p. 118, Am. 
 According to Euthymius, they denounced Him as|Ed.; Winer, Art. Synedrium. 
 a sorcerer (yoéryc); according to Theophylact,} 1. The NAmE: συνέδριον, talmudie: 7 ὙἼΠ20, 
 as a sacrilegious person, who had disinterred ἃ} gonhedrin.* ᾧ 
 corpse. ‘These hypotheses overlook the possibi- iiss 6 tee 
 lity that the hardened denunciators held the} ἃ [Sanhedrin is more accurate than Sanhedrim, though 
 same opinion to which Caiaphas gives utterance rai Wea iale SN bereft eg Lak a eae ae 
 ver. 50, and considered Jesus to be merely a Birk ane verbo ΉΣΑΝ ΕΝ Giese pale he 
 dangerous man, And thus their notification is | (σύνεδρος, ἕδρα), a sitting together, an assembly, a council. 
 appreended by the generality of people. Meyer eae ener ii Lange ins contenant 
 impugns the assumption of hostile intention oN | +, oqont together all the necessary information on the sub- 
 the part of these men; it is οἱ ἐλϑόντες [who ject—v.s.] 
 
CHAP. XI. 45-57. 
 
 863 
 
 —_—_—_— τ ᾿΄ ---ρ--.------ο-------------------- 
 
 ‘2. SiGNIFICATION: the supréme, theocratico- 
 hierarchical Court of the Jews, resident at Je- 
 rusalem. 
 
 ὃ. ComMPosITION and ORGANIZATION. It con- 
 sisted of seventy-one members forming three 
 classes (chief priests, elders, scribes). At that 
 time it was composed of Pharisaic and Saddu- 
 cean elements (Caiaphas, the high-priest, be- 
 longed to the Sadducean party). The Sanhedrin 
 had a president (δ᾽ 3.1), ordinarily the high- 
 priest, who was assisted by a vice-president 
 ([Ἴ Va AN). There is not sufficient proof that 
 a third funetionary, styled D271, stood at the 
 left. of the high-priest (Vitringa). 
 
 4. Sessions. Extraordinary: in urgent cases 
 at the house of the high-priest. Ordinury: held 
 daily (with the exception of the Sabbath and 
 feast days), of old ina session room adjoining 
 the temple, called Gazith, but in later times (from 
 a period of forty years before the destruction of 
 the temple) in places near the temple-mount. 
 
 5. MATTERS COMING UNDER THE COGNIZANCE OF 
 THIS COURT AS A FoRUM: Matters concerning a 
 whole tribe, a false prophet, the high-priest, or 
 an arbitrary war, or blasphemy. 
 
 6. Puntrory Ρουθ. Formerly: Infliction of 
 capital punishment (stoning, burning, behead- 
 ing, hanging); later: excommunication and re- 
 commendation for capital punishment. 
 
 7. ADMINISTRATION. Connection with the minor 
 courts; highest court of appeal from these; in- 
 tercourse with them through surrogates and ap- 
 paritors. 
 
 8 EXTENT OF AUTHORITY: 
 ministration, justice. 
 
 9. Hisrorny. According to the Talmudists this 
 court originated in the institution of Moses, Num. 
 xi. 24. That, probably, was but prelusive. So, 
 too, the supreme court of Jehoshaphat, 2 Chron. 
 xix. 8. Increased importance of this institution 
 after the exile. The γερουσία in the time of the 
 Seleucidss (2 Macc. i. 10); the first decided 
 mention at the time of Antipater and Herod 
 (Joseph. Antiqu., xiv. 9, 4). A session of the 
 Sanhedrin is called. 
 
 What shall we do [or, What are we to 
 do, ποιοῦμεν] ?—The indicative, 7. e., something 
 
 Legislation, ad- 
 
 must be done.—For this man.—Implacable ha- | 
 
 tred. They no longer protest against the many 
 signs of Jesus; but nevertheless they contemptu- 
 ously say: this man. Doubtless the expression— 
 many miracles, is also intended to obliterate the 
 simple recognition of the grand raising of the 
 dead. At the same time an expression of fear 
 that He would perform yet other miracles. 
 
 Ver. 48. If we let Him thus alone.—The 
 policy of fear and anti-christianity. It is a 
 wicked and empty fear that all will believe on 
 Him ; a wicked and empty fear that thence troubles 
 will arise that will cause the Romans to invade 
 the country; a wicked and empty fear that they 
 will then make an end of the Jewish common- 
 wealth. There is, moreover, in each one of these 
 considerations a co-operative element of false- 
 hood; hence it is likewise atrebly hypocritical 
 fear. Anda fear, in sooth, which thinks itself 
 justified by its motives, in carrying on hostile 
 proceedings against a prophet of God, a doer of 
 many miracles. In fine, a fear that occasions 
 
 the very mischief it considers itself bound mis- 
 chievously to avert. Weisse and Strauss haye 
 regarded this hierarchical portrait as an im- 
 probable one. Analogies at once suggest them- 
 selves; for instance, Ultramontanism confounds 
 the Reformation with Anabaptism, Socialism, 
 Communism, Antichristianity,—and is itself the 
 parent of those very thiugs which it secks to 
 foist upon the other. 
 
 They will take away both our place 
 and nation [καὶ τὸν τόπον καὶ τὸ ἐσνος. 
 ᾿Αροῦαιν according to Euthymius aud inany others, 
 ἀπολέσουσιν, according to Nonnus and others: 
 they will wrest from us; this certainly is more 
 in accordance with their egotistical sentiment 
 which considers everything lost when the hier- 
 archical rule is gone. Tholuck is in favor of: 
 annihilate,—because Judea was already a Roman 
 province. But the hierarchy still exereised rule. 
 Our, ἡμῶν. Meyer: placed first, with the em- 
 phasis of egotism. Τὸν τόπον variously con 
 strued: 1. As the temple, as the central sane: 
 tuary (Origen, Liicke [Ve Wette, Hengstenberg] 
 and others, after Acts vi. 15; 2 Mace. v. 19); ὦ. 
 as the country, ‘Land und Leule” [Luther] 
 country and people—(Bengel, Luthardt, and 
 others) ;* 3. as the holy city [the seat of the 
 Sanhedrin and the whole hierarchy], in favor of 
 which, 2 Mace. iii. 18, 30. Chrysostom, Meyer.t 
 Be it observed that the temple with the holy 
 mountain and the holy city fourm a concrete unit, 
 as the residence of the theocratical hierarchy. 
 IHowever, the expression is also an unconscious 
 prophecy, like the subsequent remark of Cai- 
 aphas. 
 
 Ver. 49. Anda certain one of them, Cai- 
 aphas. Καϊάφας. See Comm. on Matt. chap. 
 xxvi. 3. Also Luke iii. 2. It must be observed 
 that the Sadducees, to whom Caiaphas belonged, 
 have already begun to take part in the hostility 
 against Jesus; having probably long despised 
 Him, their active enmity is doubtless excited by 
 the raising of Lazarus. They now, in the per- 
 son of Caiaphas, take the foremost rank in the 
 persecution; subsequently we see them fora time 
 take the lead even of the Pharisees in hostility 
 towards the Christian Church (Acts iv. 1, 2). 
 
 Being high-priest that year [τοῦ éviav- 
 τοῦ ἐκείνου]. Different interpretations: 
 
 1. Bretschneider, Strauss [Schenkel, Schol 
 ten]: It is the erroneous idea that the high- 
 priestly office changed hands from year to year, 
 [ But whoever was the writer of this Gospel, he 
 shows sufficient familiarity with Jewish customs 
 and localities throughout, to manifest that he was 
 incapable of making sucha mistake.—P. 8. ] 
 
 2. Baur: The Pseudo-John supposed Caiaphas 
 and Hannas to have discharged the office alter- 
 nately [very arbitrary ]. 
 
 3. Tuoluck: ‘*The repetition of τ. éveavrvud ἐκ, 
 vers. 49, 51; ch. xviii. 13 cannot be understood 
 otherwise than thus: namely, that the high- 
 priest who once in the year offered the joint sa- 
 crifice for the people (Heb. ix. 7), must himself 
 declare that in that year ὦ greater and more 
 universal joint sacrifice should be offered.” Yet 
 John himself refers the saying not to the high- 
 
 * Alford: Our local habitation and national existence. 
 
 Ἑ [So also Grotius, Ewald, Baumlein, Godet.—P. 8.] 
 
564 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 priestly, but to the prophetic position of the 
 high-priest. 
 
 4. Liicke: In that memorable year, the death- 
 year of the Redeemer, Caiaphas was at the head 
 of affairs (and the Evangelist deemed it super- 
 fluous to add to the mention of this fact a refe- 
 rence to the duration of the office).* This suf- 
 fices; yet the expression undoubtedly contains 
 also an intimation to the effect, that the high- 
 priestly-office was debised at that time by the 
 frequent alternations it sustained. See Leben Jesu. 
 
 Ye knownothingatall. Οὐκ οὐδέν. As 
 he is aware that he is giving utterance to the in- 
 most wishes of the greater part of them, he can, 
 with an appearance of righteous indignation, re- 
 vile them, without apprehending the taking of 
 much offene>. 
 
 Ver. 50. Nor consider that it is expedi- 
 ent [συμφέρει] for us—us of the Sinhedrinf— 
 that one manshould die for the peopie 
 [iva—according to divine purpose—eic art po- 
 πος ἀποϑάνῃ ὑπὲρ τοῦ λαοῦ, and not 
 the whole nation perish, καὶ μὴ ὅλον τὸ 
 ἔϑνος ἀπόληται. Thus the Jewish priest- 
 hood expired with an unconscious and unwilling 
 prophecy of Christ's atoning death, which it ty- 
 pically foreshadowed. Stier and Luthardt see 
 in this a sublime irony of a most special Provi- 
 dence in the very centre of the world’s history. 
 --Ρ. 5.7] Tae ὑ πέρ, in commodum, for the benejit, 
 becomes also an ἀντί, instead of, in consequence 
 of the concluding clause: ‘ and that not the whole 
 nation (λαός, the whole mass of the people) pe- 
 rish.’~ ‘+ Analogous sentences are collected by 
 Schéitgen and Wetstein.” The devilishness of 
 this pseudo-political maxim as conceived by Cai- 
 aphas, is contained in the idea that Jesus shall 
 bea guiitless and involuntary sacrifice to secure 
 the good of the nation. This diabolical notion 
 causes the proposition to assume, in this sense, 
 an ultra-lheathenish, superstitious and lying as- 
 pect. Itisthe completed idea of the most re- 
 volting heathen Moloch-sacrifices, into which Is- 
 rael lapses when at the very acme of its legal- 
 istic zeal for putatively pure Judaism. See Le- 
 ben Jesu I1., 2, p. 113 
 
 Ver. 51. But being high-priest that year, 
 he prophesied—i. 6... unconsciously to himseli, 
 the wicked decree, as he apprehended it, had the 
 significancy of an official prediction, and, as 
 such, a higher sense. Various interpretations: 
 
 1, In the sense of 7}P-D3 (De Wette). There 
 is undoubtedly something of a kindred nature in 
 the Buh Hol; yet that is here insufficient, and 
 it belongs to another sphere. See Herzog’s 
 Real-Lucyklopedie [1. 119]. 
 
 ἜΤΒῸ also Meyer and Alford. Comp. xviii. 13, where the 
 expression is repeated.—P. 8.] 
 
 7 (Lange follows Lachmann in reading ἡμῖν. But the 
 true reading is ὑμῖν, for you, sev Text. Nores.—P. 5.7 
 
 t[Lhere is here a slight mistake as will be seen by refer- 
 ring to the Greek text. Caiaphas uses Aaos in the first, and 
 ἔθνος in the last clause. Meyer distinguishes between ἔθνος, 
 the people as a nation, and λαός, the people as a political or 
 theocratic society. Or, tospeak more accurately, λαός usually 
 signities the chosen people (Matth. i. 215 ii. 4, 6, efe.), ἔθνος. 
 a nation among the nations (comp. below ver. 52 οὐχ ὑπὲρ τοῦ 
 ἔθνους μόνον): Matth. xxiv 7, “nation against nation ;’’ xxy. 
 32, “all nations,” efc.). Yet λαός is also used for a great crowd 
 or multitude, like ὄχλος, John viii.2; Luke xxiii. 27, “a great 
 company of people,’ ete.—P. 8.] 
 
 2[{ the Talmudic term, Bath Kol, lit., “ the daughter of the 
 voice,” means the echo of a heavenly voice of revelation, ora 
 
 2. An involuntary prophecy, like that of oid, 
 contained in the involuntary blessing of Balaam 
 (Liicke, Tholuck).* The cases are certainly al- 
 led; they ditfer, however, in that in the case of 
 Balaam, a distinction must be made between his 
 common consciousness and his inspired mood 
 (wherefore his words of blessing are not suscep- 
 tible of a double interpretation, asis his charac- 
 ter),while in Caiaphas we have to distinguish be- 
 tween his consciousness and the unconscious ex- 
 pression, mirroring a higher truth, and hence 
 bearing a double meaning. 
 
 5. A sentence in accordance with the appoint- 
 ment of the high-priest, to prophesy by the Urim 
 and Thummim, 2. e., to utter the decision assign- 
 able to divine causality. Leben Jesu 11., 2, p. 
 1187. [Soalso Alford. This view is coufirmed 
 by the repetition of the phrase ἀρχιερεὺς Ov τοῦ 
 ἐν. ἐκ But this reference tothe Urim and Thum- 
 mim does not exclude the second view.—P. 8. ] 
 ‘“¢The high-priest,’” says Meyer, ‘*was consi- 
 dered in ancient Israelitish times as the bearer 
 of the divine oracle, the organ of divine revela- 
 tion (Ewald, Antiquities, Ὁ. 885 sq.), which he ob, 
 tained by examination of the Urim and Thum-~- 
 mim (Bx. xxviii. 80; Lev. xxvii. 21). Itis true 
 that this examination was discontinued in later 
 times (Joseph. Ant. IIL, 8, 9)—the high-priestly 
 office being in all things shorn of its glory; yet 
 even in the prophetic age there still existed a be- 
 lief in the prophethood of the high-priest (Ilos. 
 ili. 4); we find also in Josephus Antig. VI., 6, ὃ, 
 the ancient high-priesthood represented as the 
 bearer of the oracle,” efc., [p- 444 7. Sth ed:] 
 The high-priest was not the organ of divine re- 
 velation, but of divine decision; for the people 
 whose king was God, must be able in-all cases 
 το have the mandate of its King. Now the deei- 
 sion was, if auspicious (as Philo + idealizing the 
 priest, represents him as a prophet), a prophecy 
 of blessing; but if the high-priest was an unen- 
 lightened man, his oracle became the utterance 
 of a curse. The decision might also, in itself, 
 be the fountain sometimes of fortune, sometimes 
 of misfortune. But even in the latter case there 
 was attached to it the blessing of a divine judg- 
 meut, that brought deliverance to the pious (rab- 
 binical passages of unconscious predictions in 
 Schéugen). 
 
 divine oracle whiclt the Rabbins imagined to receive, or which 
 tiey were accustomed to derive from acci iental circumstances 
 and lots. It arose after the extinction of the prophecy and 
 is a bastard substitute for it. John would not use of this the . 
 verb ἐπροφήτευκεν. --Ρ, 8.] 
 
 * 50 also Treuch and Wordsworth. Similar instances of 
 involuntary prophets or witnesses to the truth we have in 
 Vharaoh, Saul, Nebuchadnezzar, Pilate. God uses bad men 
 as well as good ones for His own ends; He can speak wisdom 
 even through the mouth ofan ass, and confound the philo- 
 sophers. ‘Trench says: ‘ There is no difficulty in such wnr- 
 conscious prophecies as this evidently is. How many pro- 
 phecies of the like kind,—most of them, it is true, rather in 
 act than in word, meet us in the whole history of the cruci- 
 fixion! What was the title over our blessed Lord, ‘ Jesus of 
 Nazireth, the King of the Jews, but another such scornful 
 and coutemptuous, yet most veritable prophecy? Or what 
 again the robe and the homage, the sceptre and the crown? 
 And in the typical rehearsals of the great and final catastro- 
 phe in the drama of God's providence, how many Nimrods 
 and Pharaohs, antichrists that do not quite come to the birth. 
 have prophetic parts allotted to them, which they play out, 
 unknowing what they do; for such is the divine irony; so, 
 in a very deep sense,of the words, 
 
 ‘ Ludit in humanis divina potentia rebus. ’—P. 8.] 
 
 } [De creat. princ. IL., p. 367.] 
 
CHAP. XI. 45-57. 
 
 365 
 
 That Jesus was about to die [ἤμελλεν 
 ἀποϑνήσκειν] Ὅτι. he subsequent observa- 
 tion is not merely a pious reflection of John, as 
 Liicke represents it; it is declaratory of the de- 
 cisive providence of God. which caused the 
 wicked decree to be so worded that it must ex- 
 press at the same time, uuconsciously to the 
 speaker, a divine sense, containing the real doc- 
 trine of salvation,—the doctrine of the redemp- 
 tion of man by the death of Jesus. To die for 
 the nation.—The ὑπὲρ τοῦ λαοῦ (ver. dV), 
 with its hierarchico-national sound, is here 
 changed, in accordance with the last words of 
 Caiaphas, into ὑπὲ» τοῦ ἔϑνους. 
 
 Ver. 52. And not for the nation only, 
 but that he might also gather togetherinto 
 one [people] tae children of God that are 
 scattered abroad.—Christian universalism, 
 ‘conditional, however, upon divine ordinance, as 
 defined in the Bible, and upon human faith.— 
 [ Ver. 52 is an addition of the Evangelist to the 
 unconscious prophecy of Caiaphas to prevent a 
 limitation of the benefits of Christ’sdeath; comp. 1 
 Johnii.2: ‘ Heis the propitiation for our sins; not 
 for ours only, but also for the sins of the whole 
 world.” ] The children of God. Interpretations: 
 
 1. The future children of God. [Among the 
 heathen. Prophetic and proleptic, like x. 16]. 
 (Buthymius [ὡς μέλλοντα γενέσϑαι], Meyer [Al- 
 ford, ‘Trench: Those who should hereafter be- 
 come His children. So also Calvin, in a predes- 
 tinarian sense (to which Meyer assents): ilios 
 ergo Dei, etiam anteguam vocentur, ab electione xs- 
 timut.—P. S.] 
 
 2. Children of God, who are longing for Clrist 
 (Messner [Tholuck, Luthardt, Goet]). 
 
 3. Children of God by nature, who are such 
 without first becoming so through Christ (Hil- 
 genfeld [contrary to i. 12; 111. 3, 6, efc.]) 
 
 4, The children of God generally, among the 
 Jews,—they being in reality scattered by the 
 hierarchy, jealous for the Aadc,—as among the 
 heathen, whose religious men have been scat- 
 tered abroad since tae building of the tower 
 of Babel. The antithesis is: dying for the 
 nation aS a unit; dying in order to the ga- 
 thering of the people of God from all places 
 whither they have been scattered. The funda- 
 mental idea is the bringing together (this ex- 
 pression does not refer tu place) of all the chil- 
 dren of God into one, ἢ. e., into one nation, in an- 
 tithesis to the λαύς of Caiaphas. Comp, Uphes. 
 li. 14. In that passage the fundamental idea is 
 the union of believing Jews and Gentiles, as ch. 
 x. 16; here the fundamental thought is the union 
 of the scattered sheep. Caiaphas said: the na- 
 tion is perishing—therefore He must die; John 
 says: He, doubtless, has by His death created the 
 true, real λαύς. Christ is the union of this people. 
 
 Ver. 53. Prom that day forth they held as- 
 semblies of their council, having in view His 
 death: meetings for the murder of Christ. Be- 
 fore this time inferior courts, as well as the San- 
 hedrin itself, have occasionally sought to bring 
 about His death (chh. vy. and viii.) ; before now, 
 individual Pharisees have sought to thrust Him 
 aside by means of their standing tribunal of zea- 
 lotism (chh. ix. and x.): before this, too, His ad- 
 herents have been threatened with excommuni- 
 
 cation, — have been actually excommunicated 
 
 (ch. ix.) Now the question how He shall be put 
 todeath, becomes a settled and ever recurring 
 subject of debate in the Sanhedrin. It is clear 
 that Jesus has long been considered by them as 
 under the ban; apparently, fear of the people 
 has deterred them from inflicting publie and for- 
 mal excommunication upon Him, although this is 
 involved in the mandate issued subsequently to 
 this session. 
 
 Ver. 54. Toacity called Hphraim.—Jesus 
 can no longer appear openly amoung the people 
 without exposing Himself to the danger of being 
 seized and prematurely sacrificed. It only re- 
 mains to Him to reflect upon the true way of 
 sacrifice. For this purpose He retires to the 
 city of Ephraim, a small place, whence He can 
 easily withdraw into the wilderness for security 
 and contemplation.—Into the country.—The 
 country in antithesis to Jerusalem.—Into a 
 region near the wilderness.— ρημὸς gene- 
 rally denotes the wilderness of Judea. In reality, 
 however, itis a uniform desert tract between 
 Jerusalem or the hill-country of Judea and the 
 valley of the Jordan; its centre is formed hy 
 the wilderness of Judea between Jerusalem στὰ 
 the Dead Sea, to the right of the brook of Ki- 
 dron; this wilderness is continued southwards 
 in the deserts of Engeddi, Siph aud Mnaon, and 
 northwards in those of Pekoa, Jericho (with Mt. 
 Quarantania) and Ephraim, whieh last appexrs 
 as the northern extension of the whole desert 
 region of Judea. Thus it was, in effect, one 
 wilderness in which Christ dwelt at the begin- 
 ning and the close of the years of His ministry. 
 Ephraim was probably situated not far from 
 Bethel, since it is several times associated with 
 Bethel in historical events and records. With 
 regard to the site of Bethel, it is Robinson’s be- 
 lief that he recognized it in the ruins of Beitin 
 (Biblical Researches, 11.. p. 127 [Am. ed., vol. L., 
 p.449]). ‘* Bethel,” he remarks, ‘‘was a border 
 city between Benjamin and Ephraim; at first 
 assigned to Benjamin, but conquered and after- 
 wards retained by Ephraim. According to Hu- 
 sebius and Jerome, it lay twelve Roman miles 
 from Jerusalem, on the right or east of the road 
 leading to Sichem or Neapelis (Nabulus). From 
 Beitia to el-Bireh we found the distance to be 
 forty-five minutes, and from Bireh to Jerusalem 
 three hours, with horses.” In an easterly direc- 
 tion, not far from Bethel, Robinson passed the 
 night at the village of Taiyibeh. ‘‘Ifere the 
 proximity of the wilderness was plainly discer- 
 nible.” In particular, there is here a rocky 
 valley, ‘overgrown with furzy plants and sage, 
 interspersed with the fragrant Zaeter.” For a 
 description of the desert itself see Robinson. 
 The village of Taiyibeh is considered hy some 
 to be identical with the ancient Ephraim [the 
 same with Ophrah (Josh. xviii. 23; 1 Sam. xiii. 
 17) and Ephron (2 Chr. xiii. 17) of the Old Tes- 
 tament. So besides Robinson, Van de Velde and 
 Stanley. ‘he latter says (Sinai and Palestine, 
 p- 210): ‘Further still, the dark conical hill of 
 Taiyibeh, with its village perched aloft, like 
 those of the Apennines, the probable representa- 
 tive of Ophrah of Benjamin, in later times ‘the 
 city called Hphraim,’ to which our Lord retired, 
 ‘near to the wilderness,’ after the raising of La- 
 zarus.’—P. 8. ] 
 
800 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Since Jesus was now resolved to repair to Je- 
 rusalem with the next Galilean and Pergan pas- 
 chal caravan, ὦ 6. since but one step remained 
 for Ilim, to surrender Ilimseif publicly to the 
 Messianic hope entertained by the pious among 
 the people and now purified by Him,—possessing 
 a distinct foresight, however, of the death re- 
 sulting upon this step, accompanied by the suc- 
 cumbing of the party of believers to the hierar- 
 chical party—(see Leven Jesu 11. p. 1140)— 
 Ephraim was the place exactly fitted for a tem- 
 porary sojourn. Hence He could at need with- 
 draw into the desert; here Ile could collect [lis 
 disciples and prepare them for the last journcy 
 (see Comm. on Matthew, p. 860, Am. Ed.) ; here 
 He could join either the caravan coming across 
 Samaria to Bethel or the one passing through 
 Jericuo on its way from Pervea (see Tholuck, p. 
 SLO) OND 105. XV Οἱ; Vio 1. ΧΥ ΙΓ aes 
 2 Kings ii. It was in the vicinity of Jericho, 
 according to the Synoptists, that Jesus attached 
 Himself to the festive train from Pera, having, 
 it is probable, previously received His friends 
 from the Galilean company that passed through 
 Samaria. 
 
 Ver. 55. And the passover of the Jews 
 wasathand. The nearness of this feast occa- 
 sioned many to go out of the Jewish country 
 (χώρα not simply that region, as Bengel supposes, 
 but the country in contrast to Jerusalem) before- 
 hand up to Jerusalem, because they had to purify 
 themselves (Lightfoot) before the feast, by means 
 of the prescribed sacrifices and ablutions (Num. 
 Ix Os Chrone xxx. Ii it.) . 
 
 Ver. ὅθ. They sought therefore for Jesus. 
 We gather from this, in the first place, how 
 eagerly ailthe people were expecting the appear- 
 ance of Jesus at the feast. They had hoped 
 to find Him already in Jerusalem. Hence, then, 
 it likewise follows that no special reference is 
 had to people from the country about Ephraim. 
 We therefore translate the ὅτε ov μὴ ἔλϑῃ: that 
 Te will not come (with Mayer), but not: that He 
 has not come (Vulgate and others). Some appear 
 co tak2 it for granted from the condition of things 
 that [le will not come, while others question this 
 decision. Manifestly, it is like asort of betting 
 whether He will come or not. The occasion of 
 this conduct was the mandate of the high-priest, 
 which had been spread abroad throughout the land 
 by means of special orders of the Sanhedrin (see 
 the Textual note) and in accordance with which 
 every one who knew of the abode of Jesus, was 
 bound to give information of it. This mandate 
 —a kinJ of interdict—of course presupposes ex- 
 communication. There seems to have been at 
 that time not a single traitor among the peasants 
 and dwellers in the deserts of Ephraim. Subse- 
 quently, however, this decree formed a point for 
 Judas to fasten on. He probably silenced his 
 conscience at first with the cry, that he must be 
 an ‘‘obedient son” of the hierarchical Church, 
 or a ‘loyal subject” of the spiritual authori- 
 ties. The decree may be regarded as the result 
 of the session ver. 47 (comp. ver. 53, Meyer). 
 The antepesition of δεδώκεισαν, with reference to 
 the decree, is emphatic. We must observe that 
 this edict was at all events designed as an inter- 
 dict,—a fact of special importance to the friends 
 of Jesus; no one should receive Him into his 
 
 Ὁ} 
 
 house without giving information of Tim, @ 6. 
 without hostility to Him. In all probability the 
 command was issued with a particular view to 
 the family of Lazarus. See Chap. xii. 10. 
 
 DOCTRINAL AND ETHICAL. 
 
 1, It has been early demonstrated by Jolin in 
 the history of Nicodemus, that a sincere law- 
 zealot, Jew and Pharisee may believe and be 
 saved. Here he gives prominence to the fact 
 that many Jews believed after witnessing the 
 raising of Lazarus. And this was the second 
 great spiritual miracl: connected with the ex- 
 ternal mighty miracle of the raising of Lazarus: 
 with one impulse many Jews believed on Him. 
 Some, indeed, of those who at first were overpow- 
 ered by the grand fact, may probably have aposta- 
 tized. At all events, there was a remnant of un- 
 believers. To theszthe savor of life unto life did 
 here become literally a savor of death unto death. 
 
 2. The Jews who go from Bethany, from 
 the grave of Lazarus, to the Pharisees, to show 
 them what Jesus his done, are thus become pre- 
 cursors of Judas; in a general sense, types of 
 apostates. They all come—from Bethany; they 
 all go—to the Pharisees; they all, with hostile 
 intent, report what Jesus has done. 
 
 3. The council of blood. The policy of fear. 
 It occasions what it means to avert. The policy 
 of timidity became a policy of intimidation, ter- 
 rorism. Probably the rough words of Caiaphas 
 to his colleagues were further serviceable in ter- 
 roristically beating down any attempt on the part 
 of the friends of Jesus, Nicodemus and Joseph 
 of Arimathea, to dwell upon His many miracles 
 (comp. Gerlach on this passage). It is not likely 
 that these men had any share in the subsequent 
 determined deliberations of the Council of Blood. 
 Once they expressed their positive disapproba- 
 tion (see Luke xxiii. 51), probably on this very 
 occasion. To this the minute account of this 
 session is no doubt attributable. 
 
 4, On the road of ultra-Judaism the Jews have 
 relapsed into the worst heathenism. Pursuant 
 to the counsel of Caiaphas, they relapsed, as re- 
 gards their intentions, into the Moloch-sacrifice. 
 After the destruction of Jerusalem, at the con- 
 quest of Massada, into the suicidal despair of 
 the Hindus (Josephus, De bello jud., VI1.; chh. 
 VIIL, IX.); wich their Talmud into a mythology 
 which, in comparison with that of Greece and 
 Rome, is utierly odious. Thus, too, Christian 
 Judaism [Romanism] usually relapses into the 
 most abominable heathenism. 
 
 6. Even Caiaphas, then, has with tolerable 
 plainness set forth the maxim: the end justifies 
 the means. 
 
 6. The extinction of the Old Testament office 
 of high-priestly prophecy in the sentence of 
 Caiaphas. Caiaphas must unconsciously sketch 
 the principal features of Christian dogmatics 
 and soteriology. The fearful double meaning of 
 his speech with regard to his intention and the 
 meaning of the Spirit. What it proves: 1. 
 Prov. xvi. 1: Man is master of his intention; 
 that is his own; not so, however, the full import 
 
 *{Luther’s translation reads differently from our English 
 version, viz: ‘‘Man indeed proposeth in his heart, but from 
 the Lord cometh what the tongue shall speak.” ] 
 
CHAP. XI. 45-57. 367 
 
 of his words. In the domain of speech the co- 
 operating and counteracting rule of divine pro- 
 vidence begins. 2. The symbolical ministry be- 
 comes, even in its’ ungodly tendency, an uncon- 
 scious prophecy of the real ministry of the 
 Spirit; the false, official high-priest a prophet 
 of the true High Priest and His sacrifice. In 
 what relation do these types stand to the former 
 typism? ‘They are types moulded by the irony 
 of divine dispensation from the elements of hu- 
 man perversity. ‘he school of truth is per- 
 fected in the mouth of these wicked priests, while 
 the school of falsehood is perfected in their heart. 
 Hence they are able to blaspheme with words 
 of prayer, to prophesy with words of demoniacal 
 policy. Caiaphas prophesied. ‘Roman Catho- 
 lics apply this to popes; popes, though wicked, 
 might still be the organs of truth, as Stolberg 
 remarks in his History of the Religion of Jesus. 
 Our church teaches only—that the Word of God 
 and the Sacraments retain their own virtue even 
 when administered by unregenerate preachers.” 
 Heubner. But here also a relative soundness of 
 the Church as a body must be assumable. 
 
 7. The Urim and Thummim are likewise ex- 
 pressive of the truth that decision and resolution 
 are needful in all cases, while, on the other hand, 
 endless vacillation is the greatest evil. There- 
 fore God hardens Pharaoh’s heart with the view 
 of expediting matters, and Judas also receives 
 the command, ‘‘ What thou doest, do quickly.” 
 The temporal hardening of the people of Israel, 
 however, was designed to prevent their eternal 
 obduracy, Rom. ix.-xi. 
 
 8. The work of Christ, regarded by His enc- 
 mies as a scattering and destroying of the ancient 
 people of God, resulted in the creation of a new 
 and real people of God, gathered from abroad. 
 
 9. Christ in the wilderness at the beginning 
 and the end of His career. In the beginning He 
 resolved not to appear publicly under the title 
 of the Messiah, to avoid the Messianic conception 
 of His nation. Now the time had come for Him 
 to issue from the desert for the purpose of snr- 
 rendering Himself to the Messianic faith of His 
 people, in the state of purification to which He 
 had brought it. 
 
 10. Christ the subject of interest and conver- 
 sation with all the people, while they are occu- 
 pied with services of ordinances and legal works 
 of purification. Howisthis? An ultra-montane 
 mind cannot rid itself of the thought of the Evan- 
 gelical Confession; moreover, the friends of Jesus 
 are present in the camp of legality. 
 
 11., The mandate of the Supreme Council: the 
 interdict. Men should show where Christ was. 
 Soon He showed Himself and afterwards all 
 Christian church-steeples pointed upwards to 
 Him. <Andthus Luther is no longer hidden in 
 the Wartburg, but is everywhere proclaiming 
 himself to the hierarchy. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The decisive effect of the raising of Lazarus.— 
 Bethany and its quiet family the starting point 
 of the decision: 1. The starting point of the posi- 
 tive separation between the friends and the ene- 
 mies of Jesus; 2. of the palm-entry; ὃ. of Judas, 
 as 4. of the faithful anointing of the dying Christ. 
 
 —Sincere consciences are liberated from dead 
 ordinances by facts of life.—'The ‘‘some”’ also 
 believed that Jesus had raised Lazarus; they 
 believed it and trembled with fear and rage. 
 Comp, James ii. 19.—Even the new life of Laza- 
 rus to some a savor of death unto death.—And 
 thus every important awakening is a soul-danger 
 (of offence) for those whose attitude towards the 
 truth is a false one.—Treachery a main-spring of 
 unbelief.—The conference of the Supreme Council 
 about the raising of Lazarus: 1. The wicked lack 
 of counsel of some; 2. the hellish counsel of the 
 high-priest ; 8. the silenced voice of the pious 
 counselors (Nicodemus, Joseph of Arimathea) ; 
 4. the heavenly counsel of divine Providence.— 
 How selfish fear ever brings on by its supersti- 
 tious proceedings the very trouble it would avert 
 by arbitrary acts (the parents of Gidipus).—He 
 who thinks to escape some fate by wicked ways 
 of his own choosing, incurs the doom he flees.— 
 The Supreme Council also prophesied in its own 
 fashion,—like the high-priest; the former con- 
 versely, Caiaphas unconsciously.—The recogni- 
 tion of the works of Christ uttered by the Supreme 
 Council: He doeth many signs.—The saying of 
 Caiaphas in its twofvld sense.—The irony of di- 
 vine Providence as exercised over human per- 
 versity, Ps. ii. 4.—The ministry of the letter a 
 type of the ministry of the spirit; thus, too, un- 
 consciously, official—things and words are mani- 
 foldly typical.—Christ, by His death, the Rescuer 
 of the ancient people, the Creator of a new peo- 
 ple.-—They would kill Him because He made 
 alive.—This the main reproach that the slaying 
 ordinance has to make against vitalizing faith.— 
 How the Supreme Council has become a standing 
 court of inquisition against Christ.—Jesus, out- 
 lawed and banished, in the wilderness —The 
 Jews who have repaired to Jerusalem, do not 
 converse about their Jewish rites and ceremonies, 
 but about Christ.—The conjectures (bets), as to 
 whether He will dare come or not.—The cham- 
 pion of God; and Israel with Philistinish thoughts 
 concerning Him.—The Jewish edict and inter- 
 dict, ver. 57.—How all the world fulfils thig 
 commandment: 1. How enemies show where 
 Christ is; 2. friends.—How Christ gives infor- 
 mation concerning Himself. See Matt. xxvi. 64. 
 —How far the edict was ineffectual or rather ac- 
 complished the reverse of its design. 
 
 Starke, Hepinaer: How wise worldly-minded 
 people and knavish men think themselves, when 
 they imagine that they are able to quench the 
 word and kingdom of Christ by their false, famous 
 strokes of state!—Cramer: It is possible even 
 for councils and assemblies of the learned to err. 
 —lIt is never well to make church matters affairs 
 of state.—Zerisius: The Jews thought that if 
 they did but put Christ out of the way, their re- 
 pose and prosperity would be lastingly secured, 
 and it was thus that they lost both their temporal 
 and spiritual good things.—Bisi. Wirt.: God 
 often punishes the wicked with calamities which 
 they thought they had averted.—Cansrnin: It 
 is almost a daily occurrence for men to plunge 
 into disaster while essaying to ward off some 
 imaginary evil.—J/did.: It is the way of worldly~ 
 minded politicians to measure all things by wie 
 standard of profit and gain, not by that of truth, 
 righteousness and justice; and this, while in 
 
$58 THE GOSPEL ACCORDING TO JOHN. 
 
 most cases the prosperity of the country is de- 
 clared to be the grand reason for such a course, 
 though in reality they are actuated by nothing 
 but selfishness.—Ositanper: The false church is 
 eruel and blood-thirsty.—O happy country, coat 
 receives the Son of God in His persecution! 
 
 Gertacu: ‘That Ile should die iustead of th 
 whole nation, a cleanse-offering, as it were, te 
 avert the ruin that else would threaten the entire 
 nation.—It seems that superstition was mingted 
 with the unbelief? of the Sadducee, or that he 
 feicned it while in company with the Pharisees. 
 (Net the Sadducees, however, out the Essenes, 
 were at variance with the 911 system of saczri- 
 fices).—Not merely for the Jews whom Caiaphas 
 meant, but also that Η 5 snould gather God’s elect 
 into His flock from among the heathen, whilst 
 this wicked high-priest believe that the disper- 
 sion of His followers woull be the natural ac- 
 companiment of His death, (Quite right. This, 
 however, is the first antithesis present to the 
 miad of the evanzetist: In the sense of Cai- 
 aphas the meaning is: if Christ die, the Jewish 
 nation lives, in the ordinary sense,—while the 
 higher sense of the ambiguous expression was; 
 if Christ die, the nation lives as a redeemed p2o- 
 ple, and thus a great nation is formed from the 
 scattered children of God).—Lisco: The deci- 
 sion of Caiaphas, that the eud justifies the means, 
 that necessity is here an excuse for injustice.— 
 They feel that one must fall: the kingdom of pu- 
 rity and truth, or the kingdom of falsehood and 
 hypocrisy; and this last, in their avaricious lust 
 of dominion, they desire to save. 
 
 Gossnen: They are forced to say it them- 
 selves: this man doeth many miracles. This is 
 true, to be sure,—bu/—of what consequence isa 
 single man? (thinks Caiaphas) it is the many, to 
 whom regard is due. The world cares nothing 
 for the small ones of the earth; it thinks: what 
 if they be unjustly dealt with, so long as the 
 cthers are satisfi-d ?—Ver. 55. To His last hour 
 He was a faithful church-goer and observer of 
 religion. If He for once missed a feast-day, the 
 people immediately inquired: where is He ?— 
 Ver. 57. They wished to prepare themselves a 
 festive joy, and tu do Goda service by slaying 
 His Son at the Passover.—JZe should show it. An 
 obedient son of the devil was Judas, who con- 
 scientiously obeyed this comman'l of helland de- 
 livered Jesus into their hands. ‘The church 
 hath commanded it.” Thus Judas might (fain 
 would) think. 
 
 HWeuspner: The assembly should have met for 
 the recognition vf Jesus. It was the duty of the 
 Supreme Council to be the fir-t to acvept Jesus 
 and to call upon the nation to accept Him. But 
 from this very college proceeded the rejection 
 of Jesus. The power of self-interest, and ava- 
 rice, make men blind to the strongest proofs of 
 divine power,—deaf to the voice of God.—Vers. 
 49, 50. How are the weal of the masses and the 
 right of the individual to be united? Impure 
 state-craft never discovers the right means for 
 accomplishing such a result.—The same words 
 have an evtirely different sense in the mouth of 
 the wickel and the meaning of the Holy Ghost. 
 —Ver. δά, This concealment of Jesus also be- 
 longed to His state of humiliation. The Light 
 that lightened all men must withdraw itself.— 
 
 — 
 
 Often if was a hidden country, valley, that re- 
 ceived Christ’s faithful ones until the wrath of 
 the enemy was overpast. . 
 
 ScHLELERMACHER: 
 only by good. But to do evil that good may come 
 is the grossest perversity and the worst depra- 
 vity into which man can fall.—Involuntarily he 
 prophesied, and in uttering the counsel of hu- 
 man depravitv, he declared at the same time the 
 counsel of eferna: wisdom and love,—the counsel 
 of Him who gave His Son for us while we were 
 yet sinners. 
 
 Besser, ver. 43: They went their way to the 
 Pharisees who were a net spread, Hos. vy. 1.— 
 Once, on the threshoid of the Promised land, Is- 
 rael was blessed through the prediction of a 
 prophet whowould fain have cursed; him the 
 strength of the Lord overpowered, putting words 
 into his mouth which confirmed the promise made 
 fo the Patriarchs and renewed through Moses, 
 Num. xxiii. 24. Thus Caiaphas, willing to curse, 
 must now, a second Balaam, on the threshold of 
 the New Covenant, pronounce a biessing upon 
 the true Israel, confirming the prediction of the 
 law and the prophets concerning the expiatory 
 death of the Lamb (see, however, the note to 
 ver. 51).—‘*Caiaphas and Pilate condemned Je- 
 sus, but both must testify of Him in words ex- 
 cveding the sense which they consciously at- 
 tached to them; here Caiaphas witnesses to the 
 high-priestly Qeath of Christ,—there Pilate testi- 
 fies to His kingdom, in the superscription of the 
 cross” (BeneGen).—John reads the names of 
 many scattered ones already written in God’s 
 heart as children; he gazes with opened eyes 
 into the holy mission movement of the whole re- 
 conciled world, which movement shali not end un- 
 tilall that the Father hath given the Son are 
 brought together. 
 
 [URAvEN: From Ortcrn: Ver. 47. This speech 
 an evidence of their audacity and blindness.—Ver. 
 51. Not every one who prophesies is a prophet, 
 as not every one who does a just action is just. 
 —Ver. 54. Jesus therefore walked no more openly 
 among the Jews: It is praiseworthy when strug- 
 gles areat hand (pressed upon us) not to avoid 
 confession or refuse to suffer; and it is no less 
 praiseworthy to ayoid giving occasion for such 
 trial. If we do not avoid our persecutor, when 
 we have the opportunity (without sin), we make 
 ourselves responsible for his offence. From 
 Gnree@ory: Vers. 50-53. That which human cru- 
 elty executed against Him, He turned to the pur- 
 poses of Ilis mercy. From AuGustinE: Vers. 
 47, 48. They were afraid of losing temporal 
 things and thought not of eternal life, and thus 
 they lost both.—Ver 54. He would show by ex- 
 ample that believers do not sin by retiring from 
 the sight of persecutors.——From CHuRyYSsOsIOM: 
 Ver. 51. The power of the Holy Ghost in draw- 
 ing forth a prophecy from a wicked man.—Tho 
 virtue of a (divinely appointed) office.—Ver. 56. 
 His encmies made the feast time, the time of His 
 death, From Atcurin: Ver. 56. Men may 
 seek Jesus with bad intent.—*From Turopny- 
 Lact: Vers. 65-57. While engaged in pwrificu- 
 tions they were plotting our Lord’s death.-—— 
 From Burxirt: Vers. 45, 46. The different ef- 
 fects produced by this miracle.—Ver. 48. Op- 
 posers of Christ color their enmity with spe- 
 
 Evil should be overcome © 
 
 ——, 
 
CHAP. XII. 1-8 
 
 cious pretences.—Ver. 50. A most wicked speech: 
 asa judye he.regarded not what was lawful but 
 as a politician consented to what was (apparently) | 
 expedient.—lt is unlawful to (strive to) promote 
 the grcatest national good by unlawful means.— 
 Ver. 51. It is consistent with the holiness of 
 Golto make use of the worst of men in decla- 
 ying His will.—Ver. 53. The baneful effects of 
 evil counsel, especially from leading men. 
 From M. Hunry: Ver. 47. The witness of the 
 Sanhedrin for Christ.—Ver. 48. The success of 
 the gospel the dread of its adversaries. When 
 men lose piety they lose courage. Pretended 
 fears are often the color of malicious designs.— 
 Vers. 49,50. Carnal policy commonly sets up 
 reasons of state in opposition to rules of justice. 
 —That calamity which we seek to cscape by sin, 
 we take the most effectual course to bring upon us. 
 ---Thal the welfare of communities is to be preferred 
 before that of individuals, is a true or false maxim 
 as it may be employed; itis expedient and hono- 
 rable for an individual to hazard his life for his 
 country, but itis devilish for rulers to put an in- 
 nocent man to death under color of consulting 
 the public safety.—Ver. 51. Caiaphas prophesied 
 —1. God often employs wicked men as His in- 
 struments; 2. prophecy in the mouth is no in- 
 fallible evidence of grace in the heart.—Vers., 
 51, 52. The enlargement of the Evangelist on 
 the prophecy, teaching—l. for whom Christ 
 died, (1) the Jews, (2) the children of God scat— 
 tered abroad, (a) then living, (2) throughout all 
 time; 2. the purpose of His death concerning | 
 these, to gather them together in one.—Christ’s dy- 
 ing is—l. the great altructive of our hearts; 2. 
 the great centre of our unity, (1) by the merit of 
 His death recommending all in one to the favor 
 of God, (2) by the motive of His death drawing 
 
 369 
 
 we 
 
 each to the love of every other.—Ver. 53. Evil 
 men confirm themselves and one another in ill 
 practices by conference.—Ver. 57. It is an ag- 
 gravation of the sins of rulers when they make 
 their subjects the instruments of their unright- 
 eousness. From Scorr: Vers. 47-57. No de- 
 vices of man can derange the purposes of God; 
 whilst hypocrites and worldlings pursue their 
 own projects, Christ still communes with His 
 disciples (ver. 54) and orders all things for His 
 own glory aud their salvation. From Barnes: 
 Vers. 50, 51. God may—l. fulfill the words of 
 the wicked in a way they do not intend; 2. make 
 their wicked plots the means of accomplishing 
 His purposes. From A PrLAIn Commentary 
 (Oxford): Ver. 51. The unworthiness of the indivi- 
 dual does not affect the sanctity of his office. 
 From Ryu: Ver. 46. Seeing miracles will not 
 necessarily convert souls, Luke xvi. 81.—Vers. 
 The power of unbelief; ecclesiastical 
 rulers are often the foremost enemies of the gos- 
 pel. Ver. 50. What is morally wrong can never 
 be politically right.—Ver. 53. The conclusions of 
 great ecclesiastical councils are sometimes wicked. 
 —Ver. 54. Christ retires Himself for a season 
 before His last great work; it is well to get 
 alone and be still, before we undertake any great 
 work for God.—Ver. 55. What importance bad 
 men sometimes attach to outward ceremonial. 
 The religion which expends itself in zeal for 
 outward formalities is worthless. From Owen: 
 Ver. 52. Gathered in one, i.e., into one spiritual 
 nation or people. 
 
 [Vers. 47-50. The blinding power of hate.— 
 Ver. 54. Christ never acted recklessly nor in 
 bravado, nor in the spirit of one seeking martyr- 
 dom; He hid Himself from danger when duty did 
 not require exposure. | 
 
 47-57. 
 
 ΠῚ. 
 
 ANTITHESIS BETWEEN FAITHFULNESS AND APOSTASY INTHE CIRCLE CF DISCIPLES ITSELF. 
 FEAST OVER LAZARUS AN ANTICIPATORY CELEBRATION OF THE DEATH OF JESUS. 
 
 THE LIFE- 
 THE ANOINT- 
 
 ING (OF THE MESSIAH, AT THE BEGINNING OF THE SIX DAYS’ WORK oF His PASSION, THE 
 NEW SIX DAYS’ WORK TOR THE REDEMPTION AND GLORIFICATION OF THE WORLD). 
 
 Cuar. XII. 1—8. 
 
 (Matt. xxvi. 6-16; Mark xiv. 3-11; Luke xxii. 3-6.) 
 
 1 Then Jesus [therefore], six days before the passover, came to Bethany, where 
 Lazarus was which [who] had been dead,! whom he [Jesus]? raised from the dead. 
 2 There they made him a supper [dinner];? and Martha served: but Lazarus was 
 
 3 
 
 one of them that sat [reclined] at the table with him. Then took Mary a pound 
 
 of ointment of [pure] spikenard, very costly, and anointed the feet of Jesus, and 
 wiped [dried]‘ his feet with her hair; and the house was filled with the odour of 
 
 the ointment. 
 
 Then saith [Judas Iscariot] one of his disciples, Judas Iscariot, 
 
 Simon’s son [omit Simon’s son],> which should betray him [who was about to be- 
 
 tray him], Why was not this ointment sold for three hundred pence [denaries],° 
 and given to the poor? This [however] he said, not that [because] he cared for 
 
 the poor; but because he was a thief, and ‘had the bag [kept the purse], and bare 
 24 
 
370 THE GOSPEL ACCORDING TO JOHN. 
 
 7 [laid hold of, took away] what was put therein. Then said Jesus, Let her alone; 
 against the day of my burying hath she kept this [Suffer her that she may keep 
 
 8 this for (or, until) the day of my burial].7’ For the poor always ye have [ye have 
 always] with you; but me ye have not always.° 
 
 | TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1.—{In Cod. Sin. B. L. X. 6 τεθνηκώς is wanting, on which account Lachmann and Alford have bracketed the 
 words, and Lischendorf, Westcott and Hort have omitted them. Probably this purposely significant term was employed as 
 expressive of the fact that a man who had lately been dead did, by means of the miracle of Christ, appear as one of the guests 
 at the feast. It is, however, superfluous, the fact being sufficiently indicated without it.—P. 8.] 
 
 2 Ver. 1.—[Tischendort, Alford, etc., read “Ijgovs in accordance with Sin. A. B.D. E.G., efc. The text. rec. omits it. 
 --Ρ. 8, 
 
 3 Ver, 2.---ἰ δεῖπνον should perhaps be better translated dinner or feast, than supper, for it was the chief meal of the 
 Jews, as also of the Greeks and Komans, taken after the work and heat of the day early in the evening and often prolonged 
 into the night. ἄριστον is breakfast, lunch.—v. 8.} 
 
 4 Ver. ὃ. --[ἐκμάσσω or ἐκμάττω, to wipe aff, to wipe dry, in poets and later prose writers, for the Attic ἀπομόργνυμι 
 and ἐξομόργνυμι.---Ρ. S.] 
 
 5 Ver. 4.—Instead of Ἰούδας Ξίμωνος ᾿Ισκαριώτης in accordance with Codd. A.Q. and the Recepta, Tischendorf simply 
 reads Ἴσκαρ. in accordance with Cod. b. and several minuscules. Zcmwvos appears doubtful, being uow become superflu- 
 ous. Omitted also from the Sin. [Lisciiendorf, ed. 8, Alford, Westcott and Hort read Lovéas 6 ᾿Ισκαριώτης, without 
 Σίμωνος.---Ρ. §.] νον : 
 
 ὃ Ver. 6.—|A δηνάριον (Lat. denarius=10 asses), a Roman coin, is equal to the Attic drachma, about 15 or 17 cents of 
 our money. Three hundred denurit therefore are about £9 16s. sterling, or from 45 to 50 Am. dollars. The ΚΕ. VY. gives 
 a very false idea of the value of this ointment. Limes or shillings (in the New York sense) would come nearer.—P. 8.] 
 
 7 Ver. 7.—Instead of εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ τετήρηκεν [hath kept) αὐτό (comp. Mark xiv. 8), Lachmann and 
 Tischendorf [Altord, Westcott and Mort] read in accordance with ἐᾷ. B. D. Καὶ. L. and others, Vulgate and other translations 
 and Fathers: iva eis τὴν ἡμέραν τοῦ ἐνταφιασμοῦ τηρήσῃ [may keep). ‘he Sin. likewise. 
 
 8 Ver. 8.—The eighth verse is wanting in Coil. D. “and might be suspected of having been introduced from Matt. xxvi. 
 11; Mark xiv. 7,if it came before apes, and the characteristic order of the words were the same as in the Synoptists 
 
 πάντοτε first). Meyer. ILere. however, the complete preponderance of Codd. is alone decisive in favor of the verse. 
 (rochondorh ed. 8, Alford and Westcott aud Hort retain it.—P. 8.] 
 
 the Sabbath. On the evening of that day, after 
 the legal Sabbath time, the meal was prepared 
 EXEGETICAL AND CRITICAL, for Him at which the anointing obeaninen 
 Ver. 1. Jesus therefore came.—The οὖν is Upon the difference which Meyer and others 
 certainly not designed merely to resume the story | pretend to discover between John and the Sy- 
 of Jesus (Meyer); neither does it declare simply noptists see the Comm. on Matthew ; see the same 
 that Jesus went consciously and freely to meet | ou the motives which induced the Synoptists to 
 death (Luthardt). It is preparatory to the fact | transpose chronologically the story of the anoint- 
 that Jesus Himself showed Himself to the San- | ing, and make it introductory to the history of 
 hedrists in the most public manner. The edict | the Passion. 
 commanding that information should be given of | Meyer reckons with Ewald from the 14th back 
 the hidden Jesus, was answered by Him with the| to the 8th of Nisan : he also asserts, however, that 
 palm-entry. (Starke, from harmonistic interést, | it was a Sabbath, in accordance with the false 
 supposes two anointings in Bethany, one at the | assumption that Jesus died on the 14th of Nisan, 
 house of Simon, two days before the Passover, |and yet ona Friday. Grotius, Tholuck, Wiese- 
 the other at the house of Lazarus, six days before | ler and others fix upon Friday, because the law 
 tthe Passover.) . regulating a Sabbath day’s journey forbids the 
 Six days before the Passover.*—Sce/ arrival in Bethany on the Sabbath. Hence, ac- 
 Comm. on Matt., ch. XXVI. [Am ed., p 454 ff, | cording to Tholuck, the feast was on Friday eve- 
 and Robinson’s Harmony, pp. 207 and 212 ff,—| ning. But certainly the caravan of pilgrims to 
 P.S.] The 15th of Nisan was the dying day the feast might be encamped on the Sabbath 
 of Jesus, a Friday; six days before, therefore, | around the Mount of Olives, and thus extend it- 
 was the Sabbath (the 9th of Nisan). We learn | self into the vicinity of Bethany. Theophylact 
 here that a day intervened between the depar- | and Liicke are in favor of the 9th Nisan. Others 
 ture of Jesus from Ephraim (and Jericho) and | reckon it to have been Sunday (De Wette) others 
 the palm-entry on Sunday; this day is passed Monday (Baur). The matter is confused by pre- 
 over by the Synoptists, who place the palm-entry judice respecting the difference between John 
 in immediate connection with the departure from | 2nd the Synoptists, and by the different ways of 
 Jericho. In accordance with the more exact | reckoning,—from the 14th or 15th Nisan. (Upon 
 statement of John, we must suppose that Jesns/ the calculation of this date see Jacobi, Stud. τι. 
 left Jericho on Friday,in company with the fes- ἄλγη. 1838, No. 4; Wieseler, Chronol., p. 377; 
 tive caravan,and arrived in the neighborhood of | Wichelhaus, Leidensgeschichte, p. 147.) 
 the Mount of Olives. Here they rested during) The ¢rajectio verborum πρὸ ἕξ ἡμερῶν instead of 
 a3 ee tee! - τ΄-- — |& ἡμέραις πρό seems to have been made for the 
 Ἔ [πρὸ ἕξ ἡμερῶν τοῦ πάσχα, instead of ἕξ ἡμέραις πρὸ τοῦ 
 πάσχα, is no Latinism (ante six dies, instead of six dies ante 
 pascha), but very frequent in later Greek writers (Philo, Jo- * [Wordsworth : ‘* This Supper at Bethany was probably on 
 sephus, ‘lutarch, Appian, efc.), see Winer, p. 518 f., 7th ed. | the Sabbath before His death. It was on a Sabbath—the Sab- 
 The suse combination is formed with μετά, and in local spe- | bath before (hat great Sabbath, on which Christ rested in the 
 cifications, comp. ch. xi. 18, ὡς ἀπὸ σταδίων δεκαπέντε. Gres-| grave and fulfilled the Sabbath, and prepared the grave as a 
 well (1s quoted by Alford) defines the expression to be exclu- | place of rest for all who pass from this life in His faith and 
 stve of the period named as the limit ad quem or a quo (accord- | fear.” He also allegorizes on the meaning of Bethany, a house 
 ing as πρὸ or μετά may be used), but *nelusive of the day or | of passage, as prefiguring the passage to the spiritual banquct 
 month or year of the occurrence specitied.—P. 8. in Paradise.—P. 8.] 
 
= CHAP. XII. 1-8. 
 
 371 
 
 Sake of emphasis: perchance, before the great 
 six days’ work or Hexaémeron of this passover. 
 
 Where Lazarus was.—Made prominent as 
 a continual living sign of the glory of Jesus; also 
 in particular as a motive for the anointing of 
 Mary, for the palm-entry,and for the hatred of 
 the Sanhedrin. - 
 
 Ver. 2. There they made Him a dinner 
 (feast).—See the parallel passages in Matthew 
 and Mark. The Jews were fund of giving enter- 
 tainments at the close of the Sabbath. The follow- 
 ing points in John’s statement are characteristic: 
 
 1. The representation of the feast as a festive 
 celebration of the raising of Lazarus in the cir- 
 cle of the brother aud sisters of Bethany. 
 
 2. The distinct delineation of the three,—La- 
 zarus sits with the guests; he is therefore per- 
 fectly well: Martha serves at table, in accord- 
 ance with her way, and as hostess; Mary glori- 
 fies the feast by the extraordinary anointing. 
 
 3. The manner of the anointing. ‘A vase of 
 precious ointment,” says Matthew; ‘‘of pure, 
 precious nard,” says Mark; “ὦ pound of oint- 
 ment of pure precious nard,” says John (comp. 
 the precise mention of the one hundred pounds 
 of spices, ch. xix. 39, and other precise accounts ; 
 for instance, ch. xxi. 11). According to Mat- 
 thew, she anoints the head of Jesus; likewise ac- 
 cording to Mark,—breaking the flusk, however; 
 according to Matthew, she pours it on his head, 
 —so, too, according to Mark; John gives promi- 
 nence to the fact that she anointed the feet of 
 Jesus and dried them with her hair. Manifestly 
 this latter item does not exclude the former ones; 
 to John, however, this strong expression of ado- 
 ration and devotion is the main point. 
 
 The trait reported by John reminds us of the 
 anointing of the feet of Jesus by the great sin- 
 ner; fromthis similarity, as well as from the 
 name of Simon in Luke, some have taken occa- 
 sion, utterly without ground, to identify this his- 
 tory with that related by Luke ch. vii. 37 ff. 
 Furthermore John mentions that the house was 
 filled with the odor of the ointment. 
 
 4. John, who gives the most explicit account 
 of the act of Mary, pursues the same course with 
 regard to the ceusure eucountered by that act. 
 According to Matthew, the disciples were ang~y, 
 —according to Mark, some had indignation, —ac- 
 cording to John, one of the disciplés, Judas, Si- 
 mon’s son, the Iscariot, lifted up his voice. It 
 is John alone, too, who distinctly characterizes 
 Judas as a thief. We arrive at the conclusion 
 that the murmuring originated with Judas, that 
 it infected some of the disciples; but that the 
 disciples generally were, by their silence, more 
 or less concerned in this sin. John seems best 
 to have understood Mary who, in her feeling, was 
 in advance of the entire circle of disciples. On 
 the other hand, John omits the promise for Mary, 
 that her deed should be proclaimed in all the 
 world; he mentions, however, the exceedingly 
 significant saying: she hath kept the ointment 
 for this day. 
 
 Ver. 3. A pound.*—According to Olshausen, 
 
 * (The Greek Aétpa, the Latin libra, a pound, was adopted 
 into the Aramaic, and is found in the Rabbinical writings as 
 equivalent toa mina (see Friedlieb, Archiiol. der Leidensgesch., 
 p. 33, quoted by Alford). The Roman /ibra was divided into 
 
 this unwonted measure of ointment employed by 
 her was an expression of love; Meyer corrects 
 him: she did not anoint withthe pound, but from 
 it. But John writes,—she took the pound and 
 the house was filled with the odor; Mark writes 
 that she broke the vase. Had not the anointing 
 in its heroic measure given rise to the appear- 
 ance of prodigality, Judas would hardly have 
 ventured to speak, and would have still less met 
 with assent amoug the disciples. ‘*Who knows 
 whether it was a Roman ora Greek pound? And 
 the ancient Greek pound was but half as large as 
 the Roman pound, while that, again, does not 
 equal our pound.” Braune. Comp. Comm. on 
 Matthew. p. 463, Am. Ed. 
 
 Anointed the feet.—“ The anointing of the 
 head at feasts was a customary thing, and might 
 have been passed over by the Evangelist in order 
 to mention the unusual demonstration of love for 
 which the remainder of the ointmeut might be 
 employed. To wash the feet with tepid water, 
 and then to anoint them with costly oil, is men- 
 tioned in the Talmud ¢r. Menachoth as a duty of 
 maid-servants.” Tholuck. Braune gives promi- 
 nence to the fact, that the anointing of the feet 
 wa3 also particularly noticeable to Joln, since 
 he reclined by the side of Jesus and the anoint- 
 ing of the feet took place close behind him. 
 
 Ver. 5. For three hundred deniaries [ἡ 6., 
 between forty-five and fitty dollars gold. See 
 Text. Nore 6.—P. 5.1. See Comm. on Matthew. 
 The precise estimation is characteristic. Indi- 
 cative of the wealth of the family. [Utterly in- 
 consistent with Hengstenberg’s hypothesis of the 
 identity of the historic Lazarus with the poor 
 Lazarus of the parable.—P. 8. ] 
 
 Ver. 6. He kept the purse, γλωσσόκομον. cash 
 repository.* Luther, significantly and express- 
 ively: the purse (Beutel). ‘The common cash-box, 
 made up by male and female disciples (Luke viii. 
 3), to supply the common wants. Alms for the 
 poor likewise (ch. xiii. 29) were of course taken 
 from this coffer. This keeping of the cash must 
 have been connected with a corresponding talent 
 possessed by Judas; that talent, however, was, 
 in its turn, connected with the temptation that 
 made him a thief; and thus a connection exists 
 between his chiliastic views of the kingdom of 
 Christ and the despondeney which led him to 
 turn traitor (see Comm. on Matthew, ch. x.). He 
 proved himself a thief by his management of the 
 coffer. He laid hold of what was put therein. 
 He put aside for himself a portion of what others 
 offered. Βαστάζειν may mean: he bore, kept ( por- 
 tabat) what was donated (Vulgate, Luther, Liicke, 
 ete., Luthardt), [De Wette, Alford, Ebrard, Heng- 
 stenberg, Ewald, Godet], and he bore away, stole 
 (auferebat), he abstracted the deposits (Origen, 
 Nonnus and others, Meyer). Stress has been 
 laid upon the article, as opposed to the latter 
 view. It isinconceivable that Judas should have 
 purloined everything. Be it observed that Sa- 
 
 * [Lit., a tongue-box (from γλώσσα and κομέω) or reed-casa 
 for keeping the tongues or mouth-pieces of pipes and flutes ; 
 then any kind of chest, or box, or pouch, or purse for money. 
 Found only in late writers. Mark the striking contrast be- 
 tween the money-box of Judas and the alabaster box of Mary, 
 his thirty pieces of silver and her three hundred denaries, his 
 love of money and her liberality, his hypocritical profession 
 of concern for the poor and her noble deed for the Lord, his 
 
 12 ounces, and was equivalent to nearly 12 ounces avoirdu- | wretched end and her blessed memory throughout the Chris 
 
 pois.—P. 8.] 
 
 tian world to the end of time.—P. 8.] 
 
872 
 
 orate also means to lay hold of, to touch, to han- 
 die.* We adopt this. intermediate signification : 
 he laid violent hands on the money and especially 
 onthe alms. His lusting after the three huudred 
 denaries renders him not simply heartless to- 
 wards Mary’s beautiful act, but it also makes him 
 a hypocrite. 
 
 With reference to the apparent singularity of 
 his being intrusted by Jesus with the purse, the 
 following considerations are to be pondered: 
 
 1. The common purse itself, doubtless, did not 
 acquire considerable importance before the final 
 departure from Galilee; 2. the appointment of 
 the cashier was probably a general determina- 
 tion of the disciples rather than a matter with 
 which Christ particularly concerned Himself. 
 Compare the institution of deacons, Acts. vi. 3. 
 8. The disciples must learn by experience that 
 their reliance upon the brilliant talent of Judas 
 —in accordance with this trust, doubtless, he was 
 introduced by their intercession into the circle 
 of the apostles (see Comm. on Matthew)—was even 
 in this point premature. 4. Jesus committed the 
 bag to him, not indeed to deprive him of all ex- 
 cuse for his treason (Chrysostom and others), but 
 He committed it to him having respect to his des- 
 tiny, and because such a character might better 
 be cured by confidence than by mistrust. 5. We 
 are guilty of a wondrous over-estimation of the 
 eashiership in relation to the apostolic dignity, 
 if we think that a man intrusted with the former 
 is beset with greater difficulties than one upon 
 whom the latter is conferred. The Lord in a 
 measure intrusted Judas with Himself and His 
 life; it was a small thing for Him to commit the 
 money-bag to his keeping. So the grand ques- 
 tion would again be: wherefore He called him 
 (hereupon comp. Leben Jesu, IL., p. 693 and 700). 
 Since Jesus could venture to have Judas for His 
 apostle, He might well risk having him tor His 
 cashier. 6. The history, it is probable, was also 
 intended to be expressive of the standard by 
 which the purse was here estimated in relation 
 to higher good things, and it should be a signi- 
 ficant warning to the Church not to reckon upon 
 the security of an accumulation of external 
 church-property. 
 
 Ver. 7. That she may keep this [τηρῇ σῃ, 
 spoken proleptically, and therefore, like all simi- 
 lur expressions of our Lord, somewhat enigma- 
 tically] for the day of my burial.—See the 
 TextuaL Notes. We do not understand the 
 veading of Lachmann as Meyer does: Let her 
 alone that she may (not give this oil, a portion 
 of which she has just used to anoint My feet, 
 to the poor, but) keep tt for the day of My em- 
 balming. Meyer means, namely, on the actual 
 day of burial. In this we can detect nought of 
 the ‘odor of the ointment.” The sense is: Per- 
 mit her ¢o keep the ointment (which she might 
 already have used at the burial of Lazarus and 
 which would not keep well in thy bag) for the 
 day of My burial (which is now ideally present 
 with the outbreak of thy malignity). In this 
 we, at the same time, read the declaration that 
 she, though without being clearly conscious of 
 His approaching death, did entertain a forebo- 
 
 * (Meyer, while substantially agreeing with Lange, objects 
 that βαστάζειν means to seize only in the literal sense of ψη- 
 λαφᾶν (Suidas).—P. §8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 - 
 
 ding presentiment of it and offered this great 
 sacrifice of love as her farewell to Him. Baum- 
 garten-Crusius: Suffer her, that she may have 
 kept; Luthardt:; that she has reserved. These 
 explanations too are grammatically proper in 
 the sense: leave her this, do not grudge her this, 
 —that she has kept it and is even now saving it 
 from your bag for the anointing of My body 
 unto death. We are of opinion that the τηρεῖν 
 also contains an allusion to the infidelity of 
 Judas; a reference which. as well as the nume- 
 rous authorities, recommends this reading; and 
 we deny the need for the explanation that the 
 reading originated in the necessity for meeting 
 the ohjection urging the later occurrence of the 
 embalming (Liicke. ) 
 
 Ver. 8. For the poor, ete. 
 thew on the same passage. 
 
 See Com. on Mat- 
 
 DOCTRINAL AND ETHICAL. 
 
 1. See the Comm. on Matthew and Mark. The 
 anointing of the Messiah, the Anointed One, previ- 
 ous to His public procession as the Messiah and 
 entry into Jerusalem: (1) By whom anointed? 
 The Christ by a grateful, presageful Christian 
 woman. (2) Wherewith anointed? With flowing 
 ointment, with precious balm, the offering of de- 
 voted love. (58) How anointed? On the head 
 and feet. The hair which adorned the head of 
 Hlis disciple, appropriated to His service. (4) 
 Whereunto anointed? To His high-priestly sa- 
 crificial death as the completion of His life-work 
 (to the six days’ work of His Passion, as the 
 preliminary condition of His Sabbath). With a 
 foreboding presentiment, half consciously, half 
 unconsciously, well known to the Spirit of God. 
 
 2. The six days before the Passover (until the 
 death of Jesus) the six days of Christ’s great 
 toil and labor. Comp. Isa. lxiii. 1 ff. and the 
 symbolism of the number six in ch, ii. 6. 
 
 3. The post-celebration of the raising of Lazarus 
 at the same time the pre-celebration of the death 
 of Jesus. This connection makes the death of 
 Jesus appear in a peculiar sense a sacrifice for 
 His friends and His friend in Bethany. 
 
 4. The festive celebration of the Bethanian family 
 in honor of the Lord a symbol of the feasts of 
 the living communion in the Church, and of the 
 heavenly feast. 
 
 5. The involuntary similarity in the anointing 
 of the great disciple and that of the great sinner 
 [Luke vii. 86.—P. 5.1 The contrast and its 
 equalization. The disciple as a sinner,—the 
 sinner as a disciple,—at the feet of Jesus.— 
 If the washing of a pilgrim’s feet denoted the 
 termination of the little journey of a day, so the 
 anointing of the feet of Jesus with oil might be 
 indicative of the end of His glorious life-pil- 
 grimage. Thus too did the great sinner anoint 
 the feet of Jesus, wetting them with her tears— 
 those feet which had drawn near to rescue her. 
 But in our anointing there is a predominant 
 reference forwards, to the death of Jesus, in 
 accordance with His explanation. 
 
 6. The contrast between the heavenly offering 
 and life-portrait of Mary and the hellish malice 
 and death-portrait of Judas. Faith’s half-con- 
 scious presentiment of the death of Jesus and 
 of its import, within the breast of Mary The 
 
CHAP. XII. 1-8. 
 
 878 
 
 already half-conscious thought of the betrayal to 
 deathin the soulof Judas. ‘The evangelic hearty 
 acquiescence of Mary in the Passion of Christ. 
 The anti-christian self-will of Judas in his ob- 
 duracy. The deed of the innermost heart and 
 the words of the outermost hypocrisy. Over 
 against the first ripe Christian woman stands 
 the first ripe anti-christ. Heaven and hell in 
 their manifestations drawn up in close opposi- 
 tion. 
 
 7. The silence of Mary, the speech of Jesus. 
 
 8. Christ suffers no sort of hypocrisy to obtain 
 doninion in His Church; neither hypocrisy of 
 prayer nor of fasting, nor humanistic eleemosy- 
 nary hypocrisy. 
 
 9. The doctrine of Judas is at bottom self- 
 destroying. If every one should sell the pre- 
 cious ointment, in order to give it to the poor, 
 it would be rendered worthless. Judas must 
 therefore assume: the ointment is too good for 
 Christ; it is for people of higher rank, or the 
 moment is not one of sufficient importance. 
 Pauperism. 
 
 10. Antithesis between the fixed affairs and 
 exercises in the kingdom of God and the unique, 
 irrecoverable moments; and the subordination 
 of the former to the latter. 
 
 1]. An evangelic flash of light, illuminating 
 the subject of church-property, the temptations 
 of administration and the dangers of an increase 
 of property in the common treasury (see Acts 
 Wer): 
 
 τ The gradual hardening of Judas at the 
 two feasts of the glory and grace of Christ. 
 Great operations of grace are succeeded in false 
 minds by a great reaction of wickedness. 
 
 HOMILETICAL AND PRACTICAL. 
 
 In what way Jesus, upon the edict of the San- 
 hedrin commanding that information should be 
 given against Him, Himself appears by making 
 the palm-entry into Jerusalem.—The six work- 
 days or Passion-days of Christ until Easter.— 
 The feast at Bethany or the tric (Lazaras and 
 his sisters) in three different meetings with the 
 Lord: 1. The visit of Jesus: Lazarus probably 
 at his business, Martha serving, Mary learning 
 at Jesus’ feet [Luke x.]. 2. The return of Jesus: 
 Lazarus in the grave, Martha busy about the 
 grave of Lazarus, Mary with her tears at the 
 feet of Jesus [John xi.]. 3. The departure of 
 Jesus: Lazarus at the table, participating in the 
 feast, Martha the festive hostess, Mary with the 
 costly ointment at Jesus’ feet [John xii.]. Or: 
 1. The school of the word; 2. the battle-ground 
 of distress; 8. the feast of salvation.—The fes- 
 tival in Bethany compared with the festival of 
 the Lord’s Supper. Agreement, difference.—- 
 The house was filled with the odor of the oint- 
 ment.—The anointing in its signification: 1. 
 The expression of the most heartfelt gratitude, 
 2. of the most solemn veneration and homage, 
 3. of the deepest humility, 4. of the most de- 
 voted love, 5. of the holiest sorrow, 6. of the 
 boldest confidence.—How Mary by her spirit of 
 sacrifice manifests her budding courage in the 
 face of the cross and death.—The discipless, a 
 ripe Christian heart. uncomprehended even in 
 the circle of the disciples, and in advance of 
 
 $$ $$ eee" 
 
 most of the disciples.—Mary and Judas.—Ths 
 two in their participation in the death of Jesus. 
 —Self-denial, in its heavenly brilliance, over 
 against selfishness, in hellish darkness.—The 
 connection of fanaticism and avarice in the soul 
 of Judas (after the prelude of Balaam).—How 
 the secrets of hell come to light face to face with 
 the seercts of heaven.—The Lord’s defence of 
 Mary in its eternal signification: 1. A defence 
 of a festive spirit in opposition to hypocritical 
 sadness, 2. of great love-offerings in opposition 
 to a hypocritical reckoning, 8. of holy spending 
 (prodigality) in opposition to a hypocritical 
 pauperism.—The perception of the unique mo- 
 ments of life.—The censure of Judas, merely as 
 a rude disturbance of the feast, immoral and re- 
 prehensible; on the other hand, the reproof of 
 Christ gentle, mild, in accordance with the fes- 
 tive spirit and intelligible in its hidden sharp- 
 ness to the disturber of the peace alone.—The 
 separation between Christ and the poor made by 
 Judas, was opposed to the spirit of Christ (see 
 Matt. xxv. 85). For: 1. In the true veneration 
 of Christ consists the most effectual caring for 
 the poor; 2. true care for the poor ministers to 
 Christ in the poor.—While, therefore, Christ 
 accedes to the separation of Judas, He at the 
 same time pronounces His judgment upon the 
 false, externalized care of the poor. (External- 
 ized poverty itself is forever at your heels; it is 
 inexterminable; but Christ, meanwhile, is van- 
 ishing from you).—The contradiction in the 
 censure of Judas. If Christ should not be an- 
 ointed with the precious ointment, who then 
 should? People of rank? Manifestly, the Lord 
 has grown small and poor in his sight, and the 
 polite world rich and great.—The offence of 
 Judas: 1. The fair, festive joy augments his 
 gloom, 2. the celebration of the honor of Jesus 
 his envy, 3. the princely munificence his avarice, 
 4. the mild reproof his exasperation against 
 Him, 5. the heavenly calmness with which Jesus 
 saw through him the dark self-confusion in 
 which he surrendered himself to the influences 
 of Satan.—The false antithesis which Judas 
 makes between Christ and the poor: 1. It 
 asperses the Lord; 2. it asperses poverty.—A 
 prelude to pauperism.—The judgment upon this 
 pauperism: 1. It loses the Christ; 2. it re- 
 tains the poor.—How the spirit of Christ is vic- 
 torious over the disturbances of the feast. 
 Starke: Zeistus: Though Christ gave place 
 for a time to the rage of His enemies, He, never- 
 theless, returns in accordance with His divine 
 vocation; duty, therefore, must not be aban- 
 doned by a teacher or by any Christian on ac- 
 count of danger.—Herpinager: Love spares no 
 expense.—Canstetn: All Christ’s friends, when 
 they have been awakened by Him, sup with Him 
 in the kingdom of grace (Rev. iii. 20), and when 
 He shall have aroused them from bodily death at 
 the last day, they shall sit with Him at His table 
 in the kingdom of glory, Luke xvi. 22; xxii. 30. 
 —That which is spent on Christ is not wasted 
 but well employed.—Cramer: Even in extreme 
 persecution God does not leave His own without 
 comfort and refreshment.—A friend of Christ 
 gladly lays out all that he has, even to the very 
 choicest of his possessions, in testimony of his 
 love to his Saviour.—Nothing more shameful than 
 
374 
 
 ingratitude.—Zeisius: Hypocrites always find 
 something to censure in the works and conduct 
 of honest Christians.—J/bid.: Judas is a true 
 type of wicked church-patrons, directors, mana- 
 gers of ecclesiastical estates, who, under cover 
 of all sorts of specious reasons, secure to them- 
 selves the funds, benefices and revenues and do 
 not restore them).—Christ espouses the cause 
 of His people and defends them faithfully.— 
 Piscator: Men, impelled by the Holy Ghost, 
 frequently perform an important action without 
 comprehending its significance. 
 
 Braune: What a feast was that where the 
 noble Simon, gratefully rejoicing in his health, 
 was host; Lazarus, the visible trophy of life’s 
 triumph over death; friend Martha, persona- 
 ting business-like alacrity, is the waitress; but 
 where Mary, as thoughtful love, brings pre- 
 cious oil, and Jesus, the Son of God, going 
 to a death upon the cross, appears as guest, 
 to refresh Himself on the way! Were ts a lable 
 prepared for [im in the presence of His enemies, 
 and ITis head is anointed with oil, Ps. xxiii. 5. 
 —To John, Bethany is as one house, and fami- 
 lies friendly to Jesus (the house of Simon the 
 leper, the house of Lazarus and his sisters) 
 are as one family.—1 Tim. vi. 10.—Like Mary, 
 prevent death, that death may not prevent 
 thee and cut of thine opportunity.—GossNeEr: 
 Mary. With her what was outward proceeded 
 from within, as it always should be.—The odor 
 of her ointment, ete. How the glorious odor of 
 the gospel fills all Christendom, and particularly 
 the house of a heart that receives it.—Judas 
 betrayed that he would rather have money in 
 his purse than his Saviour in his heart.—Yes, 
 to such lengths do abuses go that the thief, 
 avarice, covetousness, the devil, steals into the 
 apostolic college. —Ointments were preserved 
 among the household treasures until burial.—It 
 is true that we have Jesus always with us in the 
 poor, but His presence with us is not always to 
 be felt. Therefore when He discloses Himself 
 so perceptibly, as if we saw Him, as if He were 
 corporeally and visibly present, we must profit 
 by this occasion and not forsake Him for tue 
 sake of outside works that can be performed at 
 another time. 
 
 ScuLerermacuer: The human kindliness and 
 pleasantness of the Redeemer.—As Christians, 
 who have become what they are by the death of 
 the Lord, death itself must remain a something 
 continually present to us all, But gladsomeness 
 of heart is just what turns even the continual 
 thought of death into something that does not 
 annoy us in the cheerful moments of social life. 
 —Matter: The odor of the ointment. Thus the 
 house had suddenly become the very opposite of 
 the grave (there a savor of mould,—here « sa- 
 vor of life).—The days of glory and the cross in 
 Jerusalem stand in the closest connection with 
 the occurrences in Bethany. 
 
 (Craven: From Augustine: Ver. 6. Judas 
 was already a thief, and followed our Lord in 
 body, not in heart: wherein we are taught the 
 duty of tolerating wicked men in the Church (for 
 δ season.—H, R.C.)—It is not surprising that 
 Judas who was accustomed to steal money from the 
 bag, should betray our Lord for money.—In the 
 person of Judas are represented the wicked in 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the Church. From Axncuin: Ver. 1. As the 
 time approached in which our Lord had resolved 
 to suffer, He approached the place He had chosen 
 for the scene of His suffering.—Ver. 2. The 
 Lord’s Supper is the faith of the Church work- 
 ing by love.—Martha serveth, whenever a be- 
 lieving soul devotes itself to the worship of the 
 Lord.—Lazarus is one of them that sit at table 
 when those who have been raised from the death 
 of sin, rejoice together with the righteous, in the 
 presence of truth, and are fed with the gifts of 
 heavenly grace. From Burkitt: Ver. 1. Our 
 Lord’s example teaches us that although we are 
 bound by all lawful means to preserve ourselves 
 from the violence of persecutors, yet when God’s 
 time for our suffering is come we ought to set 
 our faces cheerfully toward it.—Ver. 3. When 
 strong love prevails in the heart nothing is ad- 
 judged too dear for Christ.—Vers. 4-6. How 
 does a covetous heart think every thing too good 
 for Christ.—Vers. 5-7. Men may, through ig- 
 norance or prejudice, censure those actions which 
 God commends. From M. Henry: Ver. 1. As 
 there is a time when we are allowed to shift for 
 our own preservation. so thereisa time when we 
 are called to jeopard our lives for God.—Ver. 2. 
 Martha served: Our Lord had formerly reproved 
 her for beiug troubled with much serving, she did 
 not therefore leave off all serving as some who 
 being reproved for one extreme run into another. 
 —Better a waiter at Christ’s table than a guest at 
 the table of a prince.—JZLazarus—sat at the table 
 with Hin: Those whom Christ has raised up to a 
 spiritual life, are made to sit together with Lim, 
 Eph. 11, 6.—Ver,. 5, The act of Mary mani- 
 fested a love—l. generous, 2. condescending (selt- 
 humbling), 8. believing.—God’s Anointed (Mes- 
 siah) should he our Anointed—with the ointment 
 of our best affections (and service). Honors done 
 to Christ are to God and men an offering of a 
 sweet smelling savor.—Ver. 4. It is possible for 
 the worst of men to lurk under the disguise of 
 the best profession.—Vers. 4, 5. Coldness of love 
 to Christ in professors of religion is a sad pre- 
 sage of final apostasy._-Ver. 5. Here is—l. a 
 foul iniquity gilded over with a specious pretence; 
 2. worldly wisdom passing censure on pious zeal ; 
 3. charity to the poor made a color for opposing 
 an act of piety to Christ.—Many excuse them- 
 selves for laying out in charity, under pretence 
 of laying up for charity.—Proud men think all 
 ill advised who do not advise with them.—Ver. 6. 
 Judus the purse-bearer: Strong énelinations to sin 
 within, are often furnished with strong ¢empta- 
 tions to sin without.—He was a thief: The reign- 
 ing love of money is heurt-theft, as much as anger 
 and revenge are heart-murder.—Judas who be- 
 trayed his trust, soou after betrayed his Master. 
 —Ver. 7. Against the day of My burying hath she 
 kept this: Providence often so affords opportunity 
 to Christians that the expressions of their pious 
 zeal prove to be more seasonable and beautiful 
 than any foresight of their own could make 
 them.—Ver. 8. The good which may be done at 
 any time, ought to give way to that which cannot 
 be done but just now. From ΤΙ ΒΕ: Vers. 4, 5. 
 The censure of Judas echoed by the other 
 Apostles (see Matt. xxvi. 8, 9; Mark xiv. 4; 
 also the ye of ver. 8): 1. ‘* Censure infects like a 
 plague;” 2. Could we but know the wicked ori- 
 
CHAP. XII. 1-8. 875 
 
 gin of many of the judgments which we thought- 
 lessly echo, the Judas-heart from which springs 
 many of the current criticisms of books and 
 things (and men)—how should we recoil from 
 taem!—An example of those views and judg- 
 ments which have their foundation in the princi- 
 ple of utilitarianism falsely applied—l. to the 
 wounding of pious hearts; 2. to the damage of 
 that justifiable cuwléws which, (1) aims worthily 
 to express the sentiments of reverence and love, 
 (2) isin itself productive of highest blessing.— 
 An example of—l. the ‘cold judgments passed 
 upon the virtuous emotions of warm hearts;” 2. 
 the more or less conscious or unconscious cen- 
 sures of the artless outgoings of, honest feelings ; 
 8. the narrow-miniled criticism of others accorid- 
 ing to our own mind and temper; 4. that slavish 
 spirit which metes out all good works by rigid 
 rule.—Vers. 7, 8 (see also Matt. xxvi. 10-13; 
 Mark xiv. 6-9). Christ’s affectionate anl sympa- 
 thetic justification of the wounded Mary ;—l. Ie 
 surpasses the blame of the disciples by His own 
 instant praise and consolation; 2. Behold the 
 moral esthelics in the estimation of human acts 
 which He teaches and requires—Ile commends 
 the deed as deriving its value from the state of 
 the soul thereby expressed; 3. He corrects the 
 errors of human judgment as to what is great 
 and noble in human works—the greatness of the 
 result gives them not their value, but the inéen- 
 tion; 4. Observe the deepest ground of His ver- 
 dict— she hath done it unto Mu (Matt. and Mark) 
 —love for Him (for God) the first, and most es- 
 sential regulating measure of all good and lovely 
 works.—5s confilent, misunderstood soul—HUe 
 knows thee and thy purpose; evenif Ilis dis- 
 ciples blame, He will justify thee both now and 
 hereafter.—Ver. 7. The beautiful work (καλὸν 
 ἔργον) of love elevated, interpreted and glorified 
 lato a prophetic act; Jesus establishes fro.a its 
 providen‘ial significance its moral propriety. (?)— 
 Ver. 8, No agragrian law can abolish the poverty 
 which is ever being reproduced; we must, in- 
 deed, give with the wisdom of charity, but with- 
 out hoping that giving will make poverty cease. 
 -——fTrom Barnes: Ver. 6. He was a thief ant 
 had the bag: Kvery man is tried according to his 
 native prop2nsity—the object of trial is to bring 
 out a man’s native character.—Vers. 4-6. Learn 
 that—l. it is no new thing for members of th» 
 Church to be covetous; 2. such members will ba 
 those wao complain of the great waste in spread- 
 ing the gospel; 9. this passion will work all evil 
 in a Church (even the betrayal of our Lord, 
 Wer. 4). From ΓΑΒ: Vers. 38-5. Ob- 
 serve the nature of the action selected by our 
 Lord as the one above all others that should re- 
 ceive an earthly memorial (Matt. xxvi. 13); it 
 was—l. wroight in a private room; 2. an ex- 
 pression of loving, reverential ¢hanksgiving; ὃ. 
 not to please men, but for the simple purpose of 
 doing honor to Jesus.—Ver. 5. But for the re- 
 proof of Judas the costliness of Mary’s offering 
 
 had not been known and honored—the evil eye 
 (and tongue) of the wicked serves to do honor te 
 God's servants. From A Pxiain ComMMENTARY 
 (Oxford): Ver. 6. Can we wonder at the love of 
 Mary? Lazarus was at the table!—Vers. 2, 3. 
 Christ at the table with the Leper who was 
 cleansed (Matt. xxvi. 6) and with the dead man 
 whom He had raised to life—a figure of His 
 Church when he who is cleansed and he who is 
 raised from the death of sin, sit with Christ, and 
 eat and drink in His kingdom which is filled with 
 the odor of His Death, —( Altered from WitttaMs). 
 —Vers. 5-7. The offering of Mary the most ex- 
 pensive she could procure: Our Lord’s commen- 
 dation is—l. the abiding warrant for munificence 
 on every similar occasion; 2. the perpetual re— 
 buke of those who think that anything is good 
 enough for the House of God, while they deny 
 themselves in no luxury at home. —Ver. 6. 
 Christ suffered Judas to remain amongst the 
 Apostles—teaching us not to look for a Church 
 (or a ministry) where ald shall be sain‘s.—Ver. 
 8. The poor always with the Church, in order 
 that Ilis people may always show them kindness 
 for His sake. —From Ryte: Ver. 2. The sup- 
 per atype of the marriage supper of the Lamb. 
 —Ver. 5. A specimen of the way in which 
 wicked men often try to depreciate a good action, 
 hy suggesting that something better might have 
 been done.—Ver. 6. Multitudes, like Judas, ex- 
 cuse themselves from one class of duties by pre- 
 tended zeal for others—they compensate neglect- 
 ing Christ’s cause by affecting concern for the 
 poor.—It is the successors of Mary and not of 
 Judis who really care for the poor..—He was a 
 thief, and yet an Apostle—privileges alone con- 
 vert nobody.—A man may go far in Christian 
 profession without inward grace.— Ver. 7. 
 Christians do not always know the full meaning 
 of what they do—God uses them as His mstru- 
 ments. —Ver. 8. The existence of pauperis is no 
 proof that States are ill governed or that 
 Churches are not doing their duty.—-Relieving the 
 poor is not so important a work as doing honor 
 to Christ. (During His absence from us is He 
 not honored by our ministering to the poor 
 (Matt. xxv. 40, 45)?—-E. R. C.)—Ver. 8. Me ye 
 have not always: These words overthrow. the 
 Romish doctrine of transubstantiation. From 
 Owan: Vers. 4, 5 (in connection with Matt. xxvi. 
 8; Mark xiv.4). How pernicious, evenupon good 
 men, may be the example and influence of one, 
 who with apparently charitable motive decries 
 the benevolence that would surrender all for 
 Christ.—The Evangelist does not seek to cover 
 up the disgrace brought upon the family of 
 Christ by having cherished so long in its number 
 this bad man: it is thus (hy their honesty) that 
 the sacred writers manifest the truthfulness of 
 their statements.—Ver. 8. The inference is cleat 
 that it isa Christian duty to relieve the wants of 
 the poor. | 
 
376 THE GOSPEL ACCORDING TO JOHN. 
 
 IV. 
 
 - 
 
 gNTITHESIS BETWEEN THE HOMAGE OF PIOUS JEWS AND FESTAL PILGRIMS, AND THE HIGH-PRIESTS 
 WITH THEIR ADHERENTS, WHO DESIRE TO DESTROY THE LORD'S FRIENDS AS WELL AS HIM- 
 SELF. THE PRINCE OF PEACE AND THE PALM-BRANCHES. 
 
 (Vers. 9-19.) 
 
 (Matt. xxi. 1-11; Mark xi. 1-10; Luke xix. 29-44.) 
 
 9 Much people’ of the Jews therefore knew [learned] that he was there: and they 
 
 came [thither] not for Jesus’ sake [on account of Jesus] only, but that they might 
 ee Lazarus also, whom he had raised from the dead; But the chief priests con- 
 
 sulted that they might put Lazarus also to death. Because that by reason of him 
 [For on his account] many of the Jews went away, and believed on [were going 
 
 away and believing in] Jesus. 
 
 On the next day much people that were [had] come to the feast, when they heard 
 
 [hearing] that Jesus was coming to Jerusalem, Took [the] branches of [the] palm 
 trees, and went forth to meet him, and cri ied, Hosanna: Blessed is the King of 
 Israel that cometh in the name of the Lord [Blessed is he that cometh in the name 
 of the Lord, even (a) the king of Israel].2~ And [But] Jesus, when he had found 
 [having found] a young ass, sat [set himself] thereon; as it is written, Fear not, 
 daughter of Zion: behold, thy King cometh, sitting on an 8.385 colt. [Zech. ix. 9.] 
 These things* understood not his ‘disciples [his disciples did not understand] at 
 the first: but when Jesus was glorified, then [they] remembered they that these 
 things were written of him, and that they had done these things unto him. The 
 people [multitude ] therefore that was with him when! he called Lazarus out of his 
 [the] grave [tomb], and raised him from the dead, bare record [bore witness]. For 
 this cause [Oa this account] the people [multitude] also met him, for that [because] 
 they heard that he had done this miracle [wrought this sien]. The Pharisees 
 therefore said among themselves, Perceive ye how ye prevail nothing? [Ye see 
 that ye accomplish, or, effzct nothing:] behold, the world’ is gone [has run 
 away | after him. 
 
 10 
 11 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 9.—[Noyes translates ὄχλος πολύς, the great multitud, Couant: a great multitude. Alford retains the A. V.] 
 
 £ Ver. 13.—Lachmann in accordance with D. K. X., Orige ἢ, et:.: ὃ Bas. Since even B. Τὰς efe., read: καὶ ὃ βασ., the 
 omission of the article seems unfounded. [The reading καὶ ὃ before βασιλεὺς is adopted by Tischendorf in ed. 8, ‘Alf, 
 Westce. and I1., and supported by WF οὐ ed B. L. Q., ef =P. 8. | 
 
 ® Ver. 16.—| Lachmann. in accordance with A. D., eé¢., inserts δέ; Tischendorf, Alf., W. and H. omit it by authority of δᾷ. 
 B. L. Q., elc.—P. 8.] 
 
 4 Vor. 17.—For ὅτι B. [2] Ὁ. ἘΠ K. L., Lac 
 Since €uaprvper.receives additional weigh’, the ey 
 in favor of it, this reading seems preferable. {Tis “a 
 not only ἐᾷ. A. E.2.G. IL. M. Q., eéc., but also B., giv 
 the translation would be: Themultitul: that was w 
 from the dead.—P. 8.) 
 
 5 Ver. 19.—{ Viz., with our cautious, undecided, hesitating policy. Bengel: Approbant Catphe consilium (xi. 50). The 
 sentence is generally taken a3 an interrogation (als 30 by Lange and ‘Alford) ; but it seems to be more forcible as a direct as- 
 sertion.—P. 8.] 
 
 6 Ver. 19.—[0r, the wile world. 
 *T., etc.—P. 8.] 
 
 hmann, Tischendorf [formerly]; for ore A. E.** G. M., and many others. 
 ye-witnesship greater emphasis by ore, and the preponderance of Codd. is 
 sndorf, ed. 8, for contextual reasons, prefers ὅτε; although he affirms that 
 2 ove, Which is atlopted by Alford, Westcott and Hort. If we read ὅτι, 
 inv him bore witness that he called Lazarus oul of the tomb, and raised him 
 
 In Ὁ. L. Q. X., ὅλος is inserted; Tisch. omits it, in accordance with \. A. B.T. A. A. 
 
 in effect blended the two halves of the journey, 
 from Jericho to Bethany, and from Bethany to 
 Jerusalem, into one journey, without mentioning 
 the intervening rest. Consequently a double 
 entry (Paulus, Schleiermacher) is still less con- 
 ceivable: on these points comp. the construction 
 
 EXEGETICAL AND CRITICAL. 
 
 See the Commentary on Matthew, ch. xxi.; on 
 Mark x.; on Luke xix. It has been shown there 
 that there are no actual differences (the existence 
 
 of which is claimed by Meyer and others) between 
 the narrative of John and the accounts of the Syn- 
 optists, irrespective of the fact that the latter have 
 
 of the facts in Matthew [p. 368, 871]. 
 Ver. 9. A great multitude of the Jews.— 
 The Jews in the national sense (especially the in- 
 
CHAP. XII. 9-19. 
 
 habitants of Jerusalem, as the word is generally 
 understood) were, at the same time, most of them 
 Jews in the Pharisaic sense, and here also John 
 understands the expression in this latter sense, 
 not, however, necessarily of ‘“‘the Jewish opposi- 
 tion” (Meyer [and Alford]). The raising of Laz- 
 arus had created a great sensation among these 
 Jews in Jerusalem; it had inclined many of them 
 to believe, so that the whole party of the Phari- 
 sees seemed about to go over to Christ, ver. 19. 
 
 They came thither. —Allthe people streamed 
 forth to Bethany. Some already believed, and 
 wished above all things to see Jesus again; 
 ethers were desirous of seeing Lazarus, ὃ. 6., 
 they were on the high road to faith. This pil- 
 grimaging began as early as Saturday evening, 
 see ver. 12. 
 
 Ver. 10. But the high-priests took coun- 
 sel.—The state of matters seemed so desperate to 
 the high-priests (Cainpaoas, Hannas and the in- 
 nermost circle of chief-priestly intimates in the 
 Sanhedrin) that they consulted together. as to 
 how they might make away with Lazarus also, the 
 living memorial of the miraculous power of Jesus. 
 The consequence of the counsel of blood: ‘It is 
 expedient that one man should die,’ thus begins 
 to make itself manifest. It ever demands more 
 blood, as is proved by the history of the hierarchy. 
 Upon similar, secret murderous plots see Acts 
 xxiii. 12; xxv. 3. Of course, as Lampe remarks, 
 the Sadducean party, of which Caiaphas was a 
 member, were specially interested in putting 
 Lazarus aside, he being a living witness to the 
 truth of the resurrection. Comp. Acts iv. 1, 2. 
 
 Ver. 11. Many of the Jews were going 
 away; ?77yov.—Lampe and others: They 
 apostatized. Meyer combats this interpretation. 
 The apostasy is indeed merely a consequence of 
 their going away to Bethany; nevertheless it is 
 intimated. 
 
 Ver. 12. On the next day.—On Sunday 
 morning. See Comm. on Matthew. Here, too, 
 the diversity between John and the Synoptists 
 continues ; John mentions that part of the palm- 
 procession which issues from Jerusalem, while 
 the Synoptists give prominence to the portion 
 accompanying Jesus, ὃ. e., the Galilean. Since 
 the same story is here told us by the Synoptists 
 and by John, it becomes very evident that it was 
 John’s intention to supplement their accounts. 
 However, the Synoptists themselves distinguish 
 between a part of the procession that preceded 
 Jesus, and » part that followed Him. By the 
 former attendants those seem to be meant who 
 set out from Jerusalem intending to bring Jesus 
 into the city. John, on the other hand, likewise 
 discriminates between two divisions (vers. 17 and 
 18),—citizens of Jerusalem and festal pilgrims 
 who are already in Jerusalem. 
 
 A great muititude that had come to the 
 feast, hearing, efc.—Believing pilgrims to the 
 feast, already present in Jerusalem. Be it ob- 
 served that, according to John, the Hosanna 
 movement, the solemn proclamation of Jesus as 
 the Messiah, originates with these festal pilgrims. 
 Jerusalem herself seems to receive the Lord as 
 her King. According to Tholuck, these were 
 Galilean pilgrims; this is contradicted by the fact 
 that the Galilean festive train is just approach- 
 ing from Persea; but a considerable portion of 
 
 377 
 
 the Galilean pilgrims may have already en- 
 tered Jerusalem or its environs, and may thus 
 turn back to join in escorting Jesus. The accla- 
 mation, according to Ps. exviii. 25, 26, ‘* where 
 the Messiah is greeted as coming ἐν ὀνόματι 
 κυρίου. A reception such as is allotted to kings 
 and conquerors, 1 Mace. xiii. 51; 2 Mace. x. 7.” 
 Tholuck. 
 
 Ver. 13. They took the branches of the 
 palm-trees [τὰ Baia τῶν φοινίκων]. "---Α' 
 lively view of the well-known palm-trees, which 
 then, as the reporter vividly reminds us, stood on 
 the road leading from the city to Bethany. This 
 notice is wanting in Luke; Matthew mentions 
 only branches of the trees; Mark speaks of things 
 strewed in the way; we are indebted to John 
 alone for the precise information; and therewith 
 for the terms: Pulm-Sunday, Palm-eniry, and the 
 symbolism of the palm-branch. ‘As the pome- 
 granate tree is the symbol of the secretly flowing 
 fulness of blessing, so, on the other hand, the 
 palm-tree represents the overflowing horn of 
 plenty and is the symbol of all fulness of strength 
 and outward prosperity: thy stature is like to 
 the palm-tree, thy breast like clusters of dates, 
 Sol. Song vii. 7. Hence Tamar} a favorite name 
 for women, Gen. xxxviii. 6; 2 Sam. xiii. 1; xiy. 
 27. Hence the palin has from ancient times been 
 regarded as the escutcheon and sign of Israel, 
 Coins of the times of the Maccabees have on one 
 side the palm, and on the other a vine branch as 
 tokens of the land. Also on the medals of the 
 Emperor Titus, struck at his command in count- 
 less numbers from the spoil of Jerusalem and dis- 
 tributed among the Roman army, the ‘Captive 
 Judah’ is portrayed as a woman sitting under a 
 palm-tree.” (Bibl. Naturgesch., publ. at Calw., p. 
 343.) By the biblical palm we are generally to 
 understand the date palm. Elim, the camp of 
 the seventy palm-trees, Ex. xy. 27; Num. xxiii. 
 9; the palm-branches at the feast of tabernacles, 
 Ley. xxiii. 40; Jericho, the city of palms, Deut. 
 xxxiv. 3; Jud. i. 16; the righteous a flourishing 
 palm-tree, Ps. xcil. 13; Sulamith, Sol. Song vii. 
 8. According to these stages of the symbol it is 
 expressive of refreshment, blessing, festival, new 
 life or victory; 1 Mace. xiii. 51 a sign of victory. 
 
 Hosanna.{ Matthew: ‘Hosanna to the Son 
 of David! Blessed is he that cometh in the name 
 of the Lord; Hosanna in the highest!” Mark: 
 ‘“*Hosanna! Blessed is He that cometh in the 
 name of the Lord: Blessed be the kingdom of 
 our father David, that cometh in the name of the 
 Lord! Hosanna in the highest!” Luke: «Blessed 
 be the king that cometh in the name of the Lord! 
 Peace in heaven and glory in the highest!” 
 Here (as in the account of the resurrection) 
 the variations more decidedly attest the reality 
 of this scene of intense excitement than would 
 a uniform account. It is the liturgy of ecstatic 
 life. Some cry thus, others thus; each evan- 
 gelist reports in accordance with his own hear- 
 
 Ἔ [ΤῊ 6 article τῶν (not ra), which is omitted in the E.V., in- 
 dicates, as Lange and Meyer explain, that the palm-trees were 
 on the road, or perhaps that the custom was usual at such fes- 
 tivities (Alford).—P. 8.] 
 
 {Ὁ Π, the palm-tree.—P. S.] 
 
 ἘΓΏσαννά, from the Hebrew, means σῶσον δή, save now, 
 and is originally a formula of supplication, but conventionally 
 one of triumphant acclamation and joyful greeting to a de- 
 liverer.—P. 8.] 
 
378 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ing or that of witnesses. Be it observed that in 
 Jolin the Hosanua precedes the meution of the 
 ass’s coll, while in the Synoptists it is subsequent 
 to that. Naturally, because the Hosanna with 
 which, as with the watech-word of the day, the 
 festal pilgrims from Jerusalem approach, is not 
 communicated until later to the festal train from 
 Galilee and Perwa. In this the new disciples 
 are in adyance of the old ones; hence too more 
 rapturous, 
 
 Vers. 14-16. And Jesus having found a 
 young ass, e/c. See Comm. on Mutthew: the 
 quotation Zech. ix. 9. Freely cited. That upon 
 which alone the evangelist lays stress, is the con- 
 trast between the devout homage paid to Jesus, 
 and His humble equipment, mounted upon a 
 young ass (dvapiov),—tfound, as it were, by acci- 
 dent,—together with the prediction concerning 
 this fuct in the prophet. ILence he also gives 
 prominence to the circumstance that the disciples 
 did not then understand this fulfilment of pro- 
 phecy. Ilence the highly emphatic, thrice re- 
 peated ταῦτα, ‘these things,” ver.16. That the 
 fulfilment of the prophecy was directed by God and 
 not by men, is expressed by the first and the 
 third ταῦτα. Exactly so men did unto Him, and 
 even the disciples did not so muchas understand 
 it. Even if Jesus was conscious of the fulfilment 
 of that prophecy, the unsuspicious co-operation 
 of men proves it to have been the dispensation 
 of God. At a later stage of enlightenment the 
 import of this moment was revealed to the dis- 
 ciples al-o. And here it cannot be merely the 
 fulfilment of a type which is spoken of. tis the 
 fulfilment of a prediction concerning the Mes- 
 siah; in atypico-symbolical form, doubtless, @. e., 
 the prophet sas predicted the entrance of the 
 Messiah in insignificant equipment; but to him 
 the ride upon the ass’s colt was typically the 
 symbol of the gentle and humble accoutrement 
 ot the Prince of Peace,—i. e., the investment of 
 his prediction. 
 
 Ver. 17. The multitude therefore... 
 bore witness.—An antiphony is formed be- 
 tween the eye-witnesses of the raising of Lizarus 
 (inhabitants of Jerusalem, of Bethany, and others) 
 and the people who have come, as believers, from 
 Jerusalem to meet Him. This antiphony is like- 
 wise indicated in Mark (where in our translation 
 we read: and they that went before and they 
 that followed). Luke, too, has indicated that 
 the disciples who formed the escort of Jesus 
 praised tlim on account of His wondrous deeds. 
 Here Jolin supplements; he informs us that the 
 raising of Lazarus was the leading motive for 
 the ascriptions of praise to Jesus in the Palm- 
 procession. This motive was passed over by 
 the Synoptists for the same reason which in- 
 duced them to pass over the raising of Lazarus 
 itself. 
 
 Ver. 19. The Pharisees therefore said.— 
 According to Chrysostom, thus spoke the secret 
 friends among the Pharisees. But it is manifestly 
 the language of despairing rage. Comp. the 
 similar expression of displeasure on the par‘ of 
 John’s disciples, chap. 111. 26. They reproach 
 each other for not having taken more energetic 
 measures. In the great movement they, as they 
 hyperbolically express themselves in their excite- 
 ment and fear, believe they already see the apos- 
 
 tasy of the whole nation from the hierarchical 
 party. This moment of despair on the part of 
 the Pharisees is the corresponding contrast to 
 the triumphal procession of Christ. But that 
 Christ better understood the import of this pro- 
 cession is proved not only by His weeping in the 
 midst of the triumphal entry, according to Luke, 
 but also in the subsequent portrayal of the mood 
 of Jesus by John himself. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. See Comm. on Matthew, Mark, Luke, on the 
 Palm-entry. 
 
 2. As Jesus, at the beginning of His ministry, 
 issued from the wilderness resolved to avoid, 
 during His official pilgrimage, the unpuritied 
 Messianic name among [is people,—connected, 
 as it was, with all false Messianie hopes,—in 
 order, by His actual self-revelation in prophetic 
 anonymousness, to purify the Messianic hope of 
 Ilis nation, and the Messianic conception,—so 
 now He has come ferth from the wilderness with 
 the determination of surrendering Himself to the 
 purified Messianic faith of His disciples in the 
 nation, ὦ. e., to the nation itself, in respect of its 
 present festive enthusiasm. In both cases He 
 acts, according to the command (ἐντολή) of the 
 Father, in perfect obedience; according to the 
 principle of truth, as personal Wisdom, in perfect 
 freedom. But He foreknows the event; He 
 knows that in the fluctuations of dynamical 
 moods in His nation the curse shall at first out- 
 weigh the blessing, or the demoniacal spirit that 
 came to Him as a tempter in the wilderness, ac- 
 cording to Matt. iv., shall circumvent and over- 
 power the heavenly enthusiasm with which He 
 has inspired His people; that He consequently 
 shall be betrayed, that Ile goes to meet IJis sacri- 
 ficial death, but that then, when the propitiatory 
 effect of His death has been manifested in His 
 resurrection, the blessing shall preponderate over 
 the curse, for His people as well as for the whole 
 world. And thus the Palm-procession has a two- 
 fuld import. In reference to the Lord, it is the 
 free surrender to His people, in His real Mes- 
 sianic dignity, unto death, and, therewith, thefree 
 surrender to the disposition of the law itself—a 
 veiled type of His sacrificial procession to Gol- 
 gotha; hence, also, the symbolical pre-celebra- 
 tion of His Haster passage, in the resurrection, 
 back to the Mount of Olives, and up to the Throne 
 of glory, of His triumphant entry into the world 
 and His kingly appearing to judgment. But in 
 reference to the world itself, it is the surrender 
 to a legal enthusiasm of His people, which can- 
 not protect Him from death, but changes to 
 treachery, and His surrender to the people of 
 true believers, with which surrender His real 
 glorification in the world begins. In the former 
 relation we have to distinguish the extolled 
 Christ who became the Crucified One, and the 
 crucified Christ who became the Risen One; in 
 the latter relation the symbolic Hosanna of those 
 who were under the temporary influence of a 
 spirit of enthusiasm, and the real Hosanna of the 
 children of the Spirit. 
 
 3. In the celebration of the raising of Lazarus 
 by the Palm-entry is concentrated the celebra- 
 tion of the whole official pilgrimage of Christ, 
 
CHAP. XII. 9-19. 
 
 873 
 
 are 
 
 _ particularly in His thaumaturgic activity. See 
 Luke xix. 97. 
 
 4. To the symbolism of sacred springs and 
 mountains is annexed the symbolism of trees 
 which are especially hallowed. The fig-tree, 
 under which Nathanael sat, the symbol of peace, 
 of calm life and of quiet contemplativeness (chap. 
 i. 48), is here joined by the palm-tree, the sym- 
 bol of blessing and victory, of peace, of kingly 
 state and royal grandeur and glory; subse- 
 quently, however, chap. xv. 1 if, the symbol of 
 the vine is set forth in detail: see Friedreich, 
 Symbolik und Mythologie der Natur, Wirzburg, 
 1859, p. 332: the Palm-tree. 
 
 5. “Thus Zechariah, in one of his visions 
 (chap. ix. 9), describes the Messiah, in wretched- 
 ness and lowliness approaching His people. 
 That this—and not the bringing of peace—is the 
 meaning of this symbol—has been convincingly 
 shown by Hengstenberg (Christologie des A. T. 
 on the passage, ili. 1. Second edition). Christ 
 designs by facts to recall this prophecy; the 
 young ass’s colt in the prophet forms a climax to 
 ὄνος (Ewald, Hengstenberg), and as this (ὄνος) 
 presents to our view what is already contained 
 
 in "1}), not gentleness, but lowliness, so the colt is 
 Ἂς Τὶ 
 
 expressive of the same ina higher degree. Seeing 
 that John omits not only the significative predi- 
 
 cates P'S, pw, but also the πραΐς of the Sep- 
 
 tuagint and of Matthew, the simple riding upon 
 this colt must have been significant enough,— 
 namely, asa symbol of lowliness,—for great men 
 aud kings ride only upon horses.” Tholuck. 
 
 To this we have to remark: (1) the idea of low- 
 liness as condescension is not necessarily con- 
 nected with wretchedness; (2) in Zechariah the 
 symbol of humility is evidently a symbol, at the 
 same time, of gentleness and peace, vers. 9, 10. 
 (3) If John, therefore, pretended to see in His 
 mounting of this animal merely a sign of lowli- 
 ness, then would Matthew’s interpretation of the 
 prophet be more correct than his. (4) But this 
 is the more out of the question since, according 
 to John, the people that wish to glorify the Lord, 
 put Him upon the youngass. In accordance 
 with the she-ass of Balaam, we should see in the 
 ass a symbol of the presageful in the irrational 
 creation. In Friedreich's Symbdolik und Mytho- 
 logie der Natur ave various interpretations with- 
 out result. Here we have to do with the ass 
 merely as the beast of peace. 
 
 6. John too intimates, with εὑρών, that the 
 choice of the ass’ colt proceeded from Jesus. 
 But he lays special stress on the fact that the 
 people, not thinking of that prophecy, did thus 
 with Him; thus he emphasizes the providential 
 direction of the event, which took care that the 
 prophecy should be fulfilled, consciously to the 
 Lord, but unconsciously to the disciples and the 
 people. 
 
 7. The great contrast. The victorious king- 
 dom of Christ seemed to have arisen, the whole 
 nation was apparently going over to Him with 
 Hosannas; the hostile party was in despair. 
 Then the treachery of Judas brought the fearful 
 turning. But what explanation is to be found 
 for the treachery of Judas in the present posture 
 of affairs? Judas saw that Jesus did not utilize 
 the triumphal entry for the founding of a worldly 
 
 kingdom, and he now gave up His cause for lost 
 Exactly the opposite to this contrast is formed by 
 the triumph of enemies after the crucifixion of 
 Christ. Hell is jubilant, Christ dies, His dis- 
 ciples fear. And now Nicodemus and Joseph 
 desert the Sanhedrin and go over to Christ, ag 
 Judas, after the Palm-entry, forsook the company 
 of the disciples and went over to the enemy. 
 Appearances, therefore, are not decisive in the 
 situations of the kingdom of God. Exalted mo- 
 ments of triumph are admonitory to extreme 
 prudence; on the other hand, the greatest cala- 
 mities are accompanied by the announcement 
 of an approaching wondrous festival in honor of 
 the victory of divine help and wisdom. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See Comm. on Matthew, Mark, Cuke.—The great 
 movement and meeting between Bethany and Je- 
 rusalem, or the Communion of the Gospel and 
 the Communion ofthe Law: 1. Jerusalem comes 
 to Bethany ; 2. Bethany comes to Jerusalem.— 
 Christ’s great victory over the Jews a sign of 
 eternal promise.—Zo kill Lazarus also, ov the 
 consequence of violence in the domain of the spi- 
 rit and faith.—The Palm-entry according to 
 John. 1. Its cause (vers. 9-11); 2. its form 
 (vers. 12-18); 3. its effect, ver. 19.—Antithesis 
 of life and death in the story of Lazarus: 1. In 
 contemplating the life-miracle of the Prince of 
 Life susceptible hearts become alive; alive to 
 such a degree that all Israel seems to quicken; 
 2. the mortal hatred of dead Pharisee hearts to- 
 wards Christ seeks to kill Lazarus also, and with 
 the breath of death breathes upon the people 
 (even upon the flock of disciples, especially Ju- 
 das).—The scattering of palm-branches, or tri- 
 umphal homage to the Victor: 1. As Victor and 
 King in the kingdom of the Spirit, in the be- 
 lieving heart, the believing people, the whole 
 world receptive of salvation; 2. as Victor over, 
 and Destroyer of, the kingdom of darkness in the 
 heart, in the church, in the world (here and here- 
 after); 38. as Victor and Conqueror with the 
 spoils of victory (His aresouls entirely; His the 
 people of the peoples—their marrow).—The 
 world in its destiny as the new heaven and the 
 new earth.—As Sunday precedes the week-day, 
 so the Palm-entry precedes the last great work 
 of Christ: 1. Asa refreshment for the work; 
 2. as the survey of the work; 3. asthe warranty 
 for the success of the work.—The hosanna of 
 the people of Jerusalem: 1. In the old time (Ps. 
 exvili. 26); 2. on Palm Sunday ; 38. at Penteco-t; 
 4. in the time of the Keformation.—Yhe riding- 
 beast of Balaam and the riding-beast of Christ, 
 asign: 1. How dumb nature, (α loudly contra- 
 dicts all false prophets, and (4) is wiser than they. 
 2. How it is(a)serviceable tu the King of truth, 
 and(d)is rendered worthy and consecrate by Him. 
 —The important, minute fulfilments of ancient 
 prophecies in the life of the Lord.—The Spirit 
 of Christ in the Old Testament specially glorified 
 by the prophecy under our consideration: 1. 
 The prophet knew in spirit the wonderful humi- 
 lity and meekness of Christ; 2. he saw in spirit 
 a people, spiritual enough not to be offended in 
 a Prince of Peace on the ass’s colt.—The grand 
 antiphony on the Mount of Olives, or the greet 
 
880 
 
 ings and counter-greetings in the kingdom of 
 faith: 1. From heart to heart; 2. from con- 
 gregation to congregation; 8. from church to 
 church; 4. from world to world (from star to 
 star, or between heaven and earth).—The Pha- 
 risees’ hour of despair: 1. Why they despair 
 {on account of the triumphs of Christ); 2. how 
 they despair (they lose head after having lost 
 heart, and dispute among themselves); 38. who 
 comes to their aid in their despair (Satan 
 and treacherous disciples): 4. whereunto that 
 helps them (into ever deeper despair).—The 
 kingdom of darkness, the shadowy foil of the 
 kingdom of light.— Ve see that ye prevail nothing, 
 etc., or how the hierarchy prophesies concerning 
 its own downfall; 1. In vain all our plots; 2. 
 all the world sides with Him.—Behold, thy King 
 zometh unto thee.—H: cometh; 1. He cometh; 2. 
 He cometh. 
 
 Srarke, Quesnen:—Only Satan’s spirit, yea, 
 Satanic envy. would fain destroy the works of 
 the Spirit of God.—Miracles arouse human 
 hearts, but they do not convert; that belongs to 
 the word of the Lord, Luke xvi. 29.—Jbid.: Je- 
 sus leaves to the kings of earth their magnifi- 
 cence which they need as a cloak for their weak- 
 ness. Humility and lowliness are the best adorn 
 ments of a King who is fighting only against 
 pride, and who wills to triumph over sin and 
 death.—Cramer: In the school of Christianity 
 there is much to be learned and remembered, 
 even though it be not yet understood; for we do 
 not believe Jecause we understand, but that we 
 may finally understand.—Zersius: Believers in- 
 crease in the knowledge of Christ and in under- 
 standing of the Holy Scriptures.—CanstTrin: As 
 a general thing, the fulfilment of prophecies first 
 exhibits their true meaning.—HepincEerR: We 
 should praise God’s work and the grace of Him 
 who hath called us to His wonderful light.—Zer- 
 situs: Christ, His honor and doctrine, must be 
 boldly confessed, even though His enemies be 
 like to ‘burst’? with envy and malice.—Honor 
 to whom honor is due.—Cramer: Envy does not 
 injure Christ, but His enemies themselves.—The 
 whole world runneth after Christ, is still the lan- 
 guage of the wicked; O that it might soon come 
 to pass in the greatest fulness ὁ 
 
 Lisco: The manner of His entry showed Him 
 to be not an earthly prince, but a King of Peace. 
 —Ver. 16. Braune: Thus what seemed lost for 
 the present has become a blessing for the future. 
 —lalm branches are true peace branches. The 
 palm is verily the noblest tree; it is ever reach- 
 ing upwards, without lavishing its strength in 
 side-branches, and it proves itself of the utmost 
 utility in leaf, fruit and wood.—Yet there was a 
 little band of believers hidden in unbelieving Je- 
 rusalem; some of the seven thousand of God, 
 whom Elijah saw not, came forth.—GossNER: 
 Wished to kill Lazarus. This is the religion of 
 Caiaphas and Herod. 10 sparesnothing. Every- 
 thing that is feared must be thrust out of the 
 way.—Instead of reporting Him to the magis- 
 trates, as they were commanded to do, ch. xi. 57, 
 they bring Him as their King.—Jesus always 
 finds more faith and love among the people than 
 among those who hold themselves above the peo- 
 ple.—The state of our King consists in simplicity 
 and lowliness. He comes with such condescen- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 —_ 
 
 sion that even the meanest need not fear but may 
 gather confidence.—All wrath is put away; He 
 is all meekness and goodness.— Behold, the whole 
 world, etc. O that this would come to pass to- 
 day! ‘Truly, it is written, Gen. xlix, 10. 
 
 Heupner:—Those that were healed or raised 
 by Jesus were standing witnesses to His glory.— 
 Jesus accepted applause ; He knew it to be the 
 road to shame. And He then endured shame as 
 having the prospect of eternal glory.—Scugn- 
 KEL: How Christ asa King is continually coming 
 to His people: 1. What Christ as the coming 
 King brings us; 2. what we as His people should 
 bring Him.—Busser: Ye see that ye prevail no- 
 thing ; behold, the world runneth atter Him. 
 Even in this angry speech somewhat of a pro- 
 phecy lies hidden, and that which we are about 
 to read is a prelude to the fulfilment of this pro- 
 phecy. 
 
 [Craven: From Augustine: Ver. 9. Curiosity 
 brought them, not love.-—Ver. 10. O blind rage ! 
 5 . 5 
 as if the Lord could raise the dead, and not raise 
 the s/ain.—Vers. 12, 18. See how great was the 
 fruit of His preaching, and how large a flock of 
 the lost sheep of the house of Israel heard the 
 voice of their Shepherd.—Vers. 138-15. Christ 
 was not the king of Israel, to exaet tribute and 
 command armies, but to direct souls and bring 
 them to the kingdom cf Heaven.—For Christ to 
 be king of Israel was a condescension, not an 
 elevation—a sign of His pity, not an increase of 
 His power.—From Curysostom: Ver. 13. This 
 is what more than any thing made men believe 
 in Christ, v/z., the assurance, that He was not 
 opposed to God, that He came from the Father.— 
 From Bepe: Vers. 18-15. Christ does not lose 
 His divinity when He teaches us (by example) 
 humility.x—From Burxirr: Ver. 9. It was the 
 sin of many that they flocked after Christ rather 
 out of curiosity than conscience.—Vers. 10, 11. 
 Such as have received special favor from Christ 
 must expect to be made tlie butt of malicious ene- 
 mies.—Nothing so enrages the enemies of Christ 
 as the enlargement of His kingdom.—Vers. 14, 
 15. That it might appear that Christ’s kingdom 
 was not of this world He abandons all outward 
 magnificence.—Ver. 19. In the day of Christ’s 
 greatest solemnity there will be some who will 
 neither rejoice themselves nor endure that others 
 should. From M. Henry: Ver. 9. Much people 
 came not for Jesus sake only: yet thry came to see 
 J/esus—there are some in whose affections Christ 
 will have an interest in spite of all the attempts 
 of His enemies to misrepresent Him.—Ver. 10. 
 The consultation of the Chief-priests a sign that 
 they neither feared God nor regarded man.—Vers. 
 12, 13. Those who have a true veneration for 
 Christ will neither be ashamed nor afraid to own 
 Him before men.—Those that met Him, were 
 they that were come to the feast; the more regard 
 men have to God and religion in general, the 
 better disposed they will be to entertain Christ. 
 —Tidings of the approach of Christ and His 
 kingdom should awaken us to consider the work 
 of the day, that it may be done in the day.—The 
 palm-branch was—1l. a symbol of triumph; 2. 
 carried asa part of the ceremonial of the feast 
 of Tabernacles—its use on this occasion intimates 
 that all the feasts, especially that of Tabernacles, 
 pointed to Christ’s gospel. (1t may have been so 
 
CHAP. XII. 20-36. 881 
 
 in the purpose of God. E.R. C.)—Ver. 13. The 
 language employed was that of Psalm exviii. 25, 
 26; high thoughts of Christ are best expressed 
 in Scripture words.—Thus must every one bid 
 Christ welcome into his heart—we must praise 
 Him, and be weld pleased in Him.—Ver. 14.—This 
 was—l1l. More of state than Heused to take—show- 
 ing that, though His followers should be willing 
 to take up with mean things, yet it is allowed 
 them to use the inferior creatures; 2. Less of 
 state than the great ones of earth usually affeet— 
 manifesting that His kingdom was not of this 
 world.—Ver. 16. See—1. the imperfection of the 
 disciples in their infant state; 2. their improve- 
 ment in their adudi state.—The Scripture is often 
 fulfilled by the agency of those who have no 
 
 thought of Scripture in what they do.—There are | 
 
 many excellent things both in the Word and 
 Providence of God which disciples do not at first 
 understand.—It becomes Christians when they 
 are grown to maturity in knowledge frequently 
 to reflect upon the weakness of their beginning. 
 —Such an admirable harmony there is between 
 the Word and works of God that the remem- 
 brance of what is written will enable us to un- 
 derstand what is done, and the observation of 
 
 what is done will help us to understand what is! 
 
 written.—Ver. 17. They who wish well to Christ’s 
 kingdom should proclaim what they know.— 
 Vers. 17-19. This miracle reserved for one of the 
 last that it might confirm those that went before, 
 just before His sufferings; Christ’s works were 
 not only well done, but well imed.—Ver. 19. They 
 who oppose Christ will be made to see that they 
 prevail nothing. From Scorr: Ver. 10. There 
 is nothing so wicked and infatuated that men 
 who have engaged in persecution, will not at- 
 tempt to escape defeat. From Barnes: Ver. 10. 
 When men are determined not to believethe gos- 
 pel, there is no end to the crimes to which they 
 are driven. From A Prain COMMENTARY (Ox- 
 ford): Ver. 10. Notice the rapid grow/h of sin. 
 Vers. 12-15. Royal even in its lowliness is the 
 mysterious pageant! From Ryne: Vers 9-11. 
 People will think for themselves when God’s 
 truth comes into a land.—Ver. 18. From ‘ Ho- 
 sanna’’ to ‘¢Crucify Him,” there was an interval 
 of only a few days! Nothing so soon caught up 
 as a popular applause.—Ver. 16. Men may be 
 true Christians and yet very ignorant on some 
 points.—In estimating others we must make 
 great allowance for early training and associa- 
 tion. | 
 
 Weak 
 ANTITHESIS BETWEEN THE GENTILE GREEKS FROM ABROAD WHO DO HOMAGE TO CHRIST, AND THRE 
 
 MAJORITY OF THE JEWISH PEOPLE 
 HiS RETURN INTO CONCEALMENT. 
 
 THE GRAIN OF WHEAT. 
 SACRIFICE OF CHRIST IN THE TEMPLE. 
 
 VERs. 
 
 THAT FALL AWAY FROM CHRIST IN UNBELIEF 
 SYMBOLISM OF THE JEWISH PASCHAL-FEAST, 
 THE GLORIFICATION BY SUFFERING AND DEATH, OR THE SPIRITUAL SELF~- 
 
 AND OCCASION 
 OF HELLENISM, OF 
 
 20—36. 
 
 (Chap. xii.. 24-26. Laurentius-Pericope; vers. 31-36. Elevation of the Cross.) 
 
 20 And [But] there were certain Greeks [Ἔλληνες, Gentile Greeks, not Ἑλληνισταί, Greek 
 Jews] among them that [those who] came up [made pilgrimage up to Jerusalem] to 
 
 21 worship at the feast. 
 
 The same [These] came therefore to Philip, which [who] was 
 
 of [from] Bethsaida of Galilee, and desired [asked] him. saying, Sir, we would see 
 
 22 [ wish, or, desire to see] Jesus. 
 
 Philip cometh and telleth Andrew: and again [omit 
 
 3 and again]' Andrew [cometh] and Philip [, and they] tell Jesus. And [But] Jesus 
 answered them, saying, ‘The hour is [hath] come, that the Son of man should be glori- 
 24 fied. Verily, verily, I say unto you, Except a corn [the grain] of wheat fall into the 
 
 ground and die, it abideth alone [isolated, by itself alone]: 
 
 but if it die, it bringeth 
 
 25 forth much fruit. He that loveth his life [his own soul, τὴν ψυχὴν αὑτοῦ ]" shall lose it; 
 and he that hateth his life [his own soul] in this world shall [will] keep it unto life 
 
 26 [ζωήν] eternal. 
 
 If any man [any one would] serve me, let him follow me; and where 
 
 1 am, there shall [will] also my servant be: if {ἐάν without χαί]" any man [any one 
 27 shall] serve me, him will my [the] Father honour. Now is my soul troubled; and 
 
 what shall I say? 
 28 came 1 unto [I came to] this hour. 
 
 Father, save me from this hour: [!]* but [But] for this cause® 
 Father, glorify thy name. {!] Then came there 
 
 a voice from heaven, saying [omit saying], T have both glorified 2, and will glorify 
 
 i again. 
 
 29 The people [multitude] therefore that stood by, and heard it, said that it thun- 
 dered: others said, An angel spake [hath spoken, λελάληκεν] to him. 
 80 Jesus answered and said, This voice came not because of me [for my sake, δ ἐμέ], 
 
882 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 31 but for your sakes [δ 54-]. Now is the juigment of this world : now shall [will] 
 
 32 the prince of this world be cast out. 
 
 33 earth, will [shall] draw all men unto me [myself, πρὸς ἐμαυτόν]. 
 
 And I, if I {shail]}* be lifted up from the 
 This he said, 
 
 signifying what death he should die [by what manner of death he was about to die, 
 
 34 or, what kind of death he was to die]. 
 
 The people [multitude, therefore, οὖν] an- 
 
 swered him, We have heard out of the law that [the] Christ abideth forever: and 
 how sayest thou [how then dost thou say], The Son of man must be lifted up? who 
 
 85 is this Son of man? 
 
 Then Jesus [Jesus therefore] said unto them, Yet a little 
 
 while is the light with you [within γοῦ] Walk while [as]* ye have the light, lest 
 darkness come upon you [that darkness may not overtake you, ἵνα μὴ σχοτία ὑμᾶς 
 χαταλάβη} : for [and] he that walketh in [the] darkness knoweth not whither he 
 
 06 goeth. 
 
 While ye have [the] light, believe in the light, that ye may be the children 
 
 of light [become sons of light, ἵνα υἱοὶ φωτὸς pévqave]. 
 These things spake [spoke] Jesus, and departed, and did hide [and, having de- 
 parted, he hid, or, withdrew] himself from them. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 22.—Instead of καὶ πάλιν, etc. [text. rec.], Lachmann and Tischendorf read ἔρχεται ᾿Ανδρέας καὶ Φίλιππος, kat 
 
 λέγουσιν, in accordance with Cod. Sin., A. B. I, efe: 
 
 2 Ver, 25.--ἰ ψυχή, soul (distinct from πνεῦμα, spirit) should be distinguished here from ζωή, life, and be translated as in 
 
 ver. 27. Lange renders: sein Higenleben, his se/f-life. 
 
 See the Exea. Nores.—P. 5.] 
 
 3 Ver. 26. [The text. rec. with A. I. Δ, efc., inserts καί before the second ἐάν; in &. B. Ὁ. L. X. Lat. Syr., εἰς, καί is 
 
 omitted, which agrees with the KE. V. 
 
 In Luthers Vers. the καί is translated, but Lange omits it.—P. §.] 
 
 4 Vor, 27. [Lange (with Chrysostom, Grotius, Lampe, ‘Chol., Ewald, Godet) takes the words πάτερ, σῶσόν με ἐκ τῆς ὥρας 
 
 ταύτης, interrogatively, as if we had here 
 niust be put after say, and an interrogation mark after hour. 
 words (with the E. V., 
 
 a reflective monologue, instead of an address to the lather. 
 So also Lachmann in his Greek ‘Testament. 
 Meyer, Alford, efe.,) as a veritable prayer which corresponds to the prayer in Gethsemane, Matt. xxvi. 
 
 In this case a colon 
 But I take the 
 
 89, and the Messianic prayers in the Psalms: ‘‘ My soul is troubled, Lord, help me” (Ps. vi. 3,4; xxv. 17; xl. 12,13; Ixix. 
 
 Aj—P: 8: 
 
 5 Ver, 27.[Lange inserts after this cause the gloss: in order to be troubled. But the meaning of διὰ τοῦτο is disputed. 
 
 See Exec. AND Crit.—P. 8 ] 
 6 Ver. 32.—[The ren: 
 
 lering of ἐάν by when (ὅταν) instead of 7f,is inaccurate. It does not necessarily imply doubt. 
 
 Herrmann (Vig., p. 832) explains the phrase ἐὰν τοῦτο γένηται, thus: Sumo hoc fiert, et potest omnino fiert, sed utrum vero 
 
 JSuturum sit necne, experientt να cognoscam. 
 ing all this, yet in the wea 
 42. IT wonld say rat 
 the necessary antecedent condition. 
 ἔρχομαι, κ. τ. A—P.S.] 
 
 7 ΕΣ: ἢ 
 cordance with &. B. Ὁ. K. L., ete.—P. 8.] 
 
 I cannot quite agree with the note of Alford: “The Lord Jesus, though know- 
 kness of His humanity, puts Himself into this seeming doubt, ‘ifit isso tobe; comp. Matt xxvi. 
 her that the stress is laid on ἑλκύσω as a certain fact, and ἐὰν ὑψωθῶ expresses, in a conditional form, 
 Just so ἐάν is used in John xiy. 3: 
 
 ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν 
 
 35.—Instead of μεθ᾽ ὑμῶν [with you, text. rec. with A., Chrys., Cyr.,] should be read ἐν ὑμῖν, within you, in ac- 
 
 8 Ver, 35.—The reading ὡς instead of ἕως [text. rec.] has the overwhelming authority of A. B. Ὁ. L., efc., in its favor, 
 Lachmann, Vischendorf [Altord]. So likewise, ver. 36. The close of ver. 36 also recommends ws, rather than ἕως, since Jesus 
 
 departs with this very word. 
 
 EXEGETICAL AND CRITICAL. 
 
 Ver. 20. Certain Greeks ["E4A7vec].*—By 
 these we are 1. not to understand (after Semler 
 and Baumgarten-Crusius [Calvin, Ewald],) Jews 
 who.spoke Greek [{Hellenists]; this view is con- 
 tradicted by the name, comp. ch. vil. 35, the 
 whole scene and the deduction of Christ, vers. 23 
 and 32,—the reference to the universal extension 
 of His ministry. 2. Not perfect or pure heathen 
 (after Chrysostom, Euthymius, Schweizer), 
 against which interpretation avaZaivovrect mili- 
 tates,—but, as this very word proves, 9. proselytes 
 of the gate [half Jews. or Judaizing pagans], like 
 the treasurer, Acts viii.27. See Comm. on Acts [p. 
 155, Am. ed.]. ‘If they were from Galilee, 
 which was partly inhabited by Gentiles, we 
 might imagine them to have been previously ac- 
 quainted with Philip; yet (Grecianized) Syrians 
 inhabited the country from Lebanon to Lake 
 Tiberias (Josephus, De bello Jud., III. 4, 5); 
 Perea had Greek cities (Joseph. Anfig., XVI. 11, 
 4), ete. Philip’s consultation with Andrew must 
 
 *{Bengel: Praludium regni Dei ajudxis ad gentes trast- 
 turi. 
 
 + ie present indicates habitual pilgrimage to Jerusalem. 
 P. 8. 
 
 be attributed to the unusualness of seeing the 
 Master hold intercourse with Gentiles (Matt. x. 
 5)—for the uncircumcised proselytes of the gate 
 were still so considered—(Acts x.).”” Tholuck. 
 On this we remark that it is not altogether pro- 
 bable that these Gentiles were from Galilee, or 
 from any part of Canaan, because in that case 
 they might easily have had an earlier oppor- 
 tunity of seeing Jesus. Furthermore, Jesus had 
 already had dealings with the Gentile captain at 
 Capernaum, and the Canaanitish woman; the dis- 
 ciples, however, might for reasons of policy, 
 hesitate for a while before bringing the Lord, after 
 He had just been proclaimed King of Israel, into 
 contact with Gentiles, in the sight of all the 
 Jews. For, doubtless, the scene occurred with- 
 in the area of the temple, ἡ. e.,the porch. Per- 
 haps Jesus was, by the mediation of His disci- 
 ples, to be called back into the court of the 
 Gentiles.. This locality is supported by 1. the 
 testimony of the Synoptists, that inthe days sub~ 
 sequent to the Palm-entry Jesus abode continu- 
 ally in the temple; 2. the character of these 
 Gentile visitors to the temple; 38. the concourse 
 of people, ver. 29. (Contrary to all indications 
 Michaelis and others have shifted the scene to 
 Bethany; Baur places it ‘‘in the idea of the au- 
 thor!) Asto the day, the thirty-sixth verse 
 
 — 
 
CHAP. XII. 20-36. 
 
 383 
 
 aeems to indicate that it was the last of the three 
 days of Jesus’ stay in the temple, z. e., Tuesday 
 (see Docrrinan anv Erurcan Nores, No. 1). 
 
 [These God-fearing Greeks, who (in their gro- 
 ping after ‘the unknown God,” embraced the 
 monotheism and the Messianic hopes of the Jews, 
 without being circuincised) belonged to the church 
 invisible, to the children of God scattered among 
 the heathen, x. 16; xi. 52, and were the fore- 
 runners of the Gentile converts. Stier: ‘These 
 men from the West at the end of the life of Je- 
 sus, set forth the same as the Magi from the Lust 
 ‘ at its beginning; bue they come to the cross of 
 the King, as those to His cradle.” We find such 
 chosen outsiders under the Old Testament, as 
 Melchisedek, Jethro, Job, Ruth, king Hiram, the 
 queen of Sheba, Naaman the Syrian. Augustine, 
 exclusive as was his system, yet adduces the 
 case of Job as an example of genuine piety out- 
 side of the visible theocracy, and infers from it 
 that among other nations also there were persons 
 “quisecundum Deum vixerunt eique plucucrunt, per- 
 tinentes ad spiritualem Jerusalem” (De civit. Dei 
 xviii. 47).—P. 8. ] 
 
 Ver. 21. These therefore came to Philip. 
 —Philip might be accidentally in the court of 
 the Gentiles, and hence, as the first of the dis- 
 ciples who was forthcoming, be charged with the 
 communication of their request to the Lord. It 
 is still remarkable, however, that both Philip 
 and Andrew had Greek names and, according to 
 tradition, their labors were likewise in part 
 among the Greeks. 
 
 Sir, we wish to see Jesus.—[Ki pie, not in 
 the higher sense, yet with reverence]. The ex- 
 pression of their desire is threefold: 1. The so- 
 licitation; 2. the respectful manner of address- 
 ing even the disciple of the celebrated Master; 
 38. the strong and yet modest expression of the 
 wish. Yo see can here mean nothing less than: 
 to speak with. (Goldhorn: They wished to pro- 
 pose to Him that He should go to the Hellenists. 
 A misapprehension of the proselytes and also of 
 the situation. LBriickner: They wished merely 
 to see Him. Too literal). As proselytes of the 
 gate they shared Israel’s hope and the enthusi- 
 astic feelings of the people. 
 
 Ver. 22. Philip cometh and telleth An- 
 drew.—Meyer: Philip was of a deliberate dis- 
 position.* ‘I'he other characteristics of Philip 
 are in no wise indicative of a deliberate man. 
 The case was of sufficient importance, as an offi- 
 cial question, for two disciples, and Mark iii. 18 
 we find these two in close contact; John vi. 7, 8, 
 however, they even uct in concert, as in this 
 place, aud in measure, likewise, in ‘* foreign af- 
 tuirs.’—Andrew cometh and, ete.—Andrew 
 seems to take the lead. 
 
 Ver. 23. And Jesus answered them.— 
 The following discourse is framed so decidedly 
 for the Greeks that we cannot assume their re- 
 quest to have been denied by Jesus (Ewald 
 [ Hengstenberg, Godet]),—such a proceeding 
 would, moreover, be unprecedented; neither can 
 we hold that the admission of the Gentiles had 
 been resolved upon, but that the voice from hea- 
 ven changed the scene (Meyer). De Wette 
 thought the answer unsuitable. Tholuck, in ac- 
 
 * (So also Benzel: “cum sodali, audet, when associated with 
 @ companion, Philip makes bold and does it.—P.8.] 
 
 cordance with the usual conception, supposes the 
 meeting between Jesus and the Greeks to have 
 preceded this discourse; Luthardt: the disci- 
 ples had given Jesus occasion to speak in pre- 
 sence of the Greeks. The scene certainly seems 
 to have changed; either the Greeks must have 
 immediately followed the two disciples to Jesus, 
 or else Jesus directly accompanied the disciples 
 to the Greeks. He seems to have intentionally 
 avoided addressing Himself particularly to the 
 Greeks, preferring to discourse in their presence 
 to the circle of disciples, with special reference 
 to them and their desire. For at this moment 
 and in this place it was of the utmost importance 
 that He should withhold from His enemies every 
 pretext for reproach. 
 
 Ver. 23. The hour is come.—From the visit 
 of the Gentiles Jesus deduces the preparation of 
 His mission for the Gentiles, ὁ. e., His resurrec- 
 tion. From the nearness of the period when the 
 bounds which have encompassed Him shall be 
 removed, and His ministry be rendered a uni- 
 versal one, He infers His imminent death. Uni- 
 versalness and resurrection are for Him reci- 
 procal ideas; universalness and preceding death 
 are for Him inseparably connected, ch. x. 15, 
 16; ch. xvii. And 80 this saying also again re- 
 calls the barrier which hinders Him from sur- 
 rendering Ilimself to full communion with the 
 Greeks. But the decisive hour which is to con- 
 duct Him across this barrier is at hand; it an- 
 nounces itself in this petition. The hour, how- 
 ever, is not His hour of death by itself, but that 
 together with the hour of His departure out of 
 this world. The two are comprehended in one, 
 as in the idea of exaltation, vers. 82, 34, and ch. 
 iii. 14. Thus Christ saw in the Samaritans (ch. 
 iv.) and in the Gentile centurion (Matth. viii. 11) 
 a distant indication of the future approach of the 
 believing Gentiles; here the future of the be- 
 lieving Gentile world, the future of its access to 
 Him, is before Him in its nearest representatives 
 as an incipient present (comp. ch. xiii. 81). 
 
 Be it observed that here it is the glorification 
 of the Son of Man that is spoken of, not sim- 
 ply that of the Son of God, as ch. xi. 4. The 
 glorification of the Son of Man is the exaltation 
 of Christ in His human nature above death (a 
 transit from the first stage of human life to the 
 second), above the limits of the servant to the 
 boundless liberty of the lord; above a qualified 
 working by individual words and signs to un- 
 qualified activity through the Spirit. It is a de- 
 velopment of His inner wealth, according to ver. 
 24; a personal lifting up, according to ver. 32; a 
 local, but at the same time a universal one, ac- 
 cording to ver. 33. For the Greeks, whom we 
 conceive to have been true Hellenes, a peculiar 
 significance attached to the announcement that 
 Christ as the Son of Man should be manifested 
 in His glory. This glorification presupposes a 
 suffering of death, in accordance with a law of 
 nature (ver. 24) and in accordance with an ethi- 
 cal law obtaining in this world, ver. 25. 
 
 Ver. 24. Except the grain of wheat fall 
 into the ground and die, εἰο. [ἐὰν μὴ ὁ 
 κόκκος τοῦ σίτου πεσὼν εἰς τὴν γὴν 
 ἀποθάνῃ, αὐτὸς μόνος wévec].—First oxy- 
 moron. A fundamental truth is again announced 
 with verily, verily. We assume the subsequent 
 
 . 
 
254 THE GOSPEL ACCORDING TO JOHN. 
 
 words to havo been intended to correct the Greek 
 view of the world, just as those contained in ch. 
 xviii. 36 are applicable to the ideas entertained 
 by the Romans. Human nature does not attain 
 in this world a true and essentially beautiful ap- 
 pearance by the aid of poetry and art; bat it 
 arrives at the true and the beautiful by passing 
 through death into a new life (see 1 John iii. 2). 
 The grain of wheat here symbolizes the new life 
 which must proceed from death in order to ap- 
 pear in its riciness, its fruit, Hence the thought 
 is no mere elucidation of the preceding sentence. 
 It advances from the idea of the personal glory 
 of Christ in the new life (the glorification of His 
 human nature) to the idea of His giorification in 
 the universal Church. Thus even nature pro- 
 tests against the Hellenic fear of death, against 
 the Hellenic isolation of the personality in the 
 outward individuality. In the way of death, 
 not only does the single grain of wheat develop 
 into many, but these many, as fruit for nou- 
 rishment and new seed, appear as an infinite 
 power, a universal life. It is evident that this 
 symbolism of the grain of wheat is indirectly il- 
 lustrative of simple death in the physical nature 
 itself. This death, however, is in particular a 
 symbolism of the ethical, sacrificial death. [ Al- 
 ford: ‘*The symbolism here lies at the root of 
 that in ch. vi., where Christ isthe Breap of life.” | 
 
 Ver. 25. He that loveth his own life 
 [Lange translates: Higenleben; better: his 
 own soul, ὁ φιλῶν τὴν ψυχὴν αὑτοῦ], 
 etc.—Comp. Matth. x. 389; xvi. 25; Luke ix. 24; 
 xvii. 33. This is the watch-word of Christ, and 
 it should be that of His people also, Matth. x. 38, 
 1 John ii. 6. ‘The egoism that clings to the out- 
 ward life of appearance, and lives for that, loses 
 its true life which is conditional on surrender to 
 God; the spirit of sacrifice which does not cleave 
 to its life of self, nay, which hates it in its old 
 form in this old world, 2. e., joyfully sacrifices it, 
 the sooner the better, and even hates it, if it be 
 about to become a hindrance—regains it unto a 
 higher, eternal life. That ψυχῇ must here mean 
 soul in our conception of the word, does not re- 
 sult (as Meyer maintains) from the distinction 
 made between ψυχῇ and ζωΐ (αἰώνιος) : for the 
 latter is expressive not simply of an endless du- 
 ration of natural life, but of divine life. The 
 declaration Matth. xvi. 25 [for whosoever 
 will save his life, τὴν ψυχὴν αὑτοῦ, shall 
 lose it,” efc.] is undoubtedly intended as the 
 rationale of the foregoing ἀπαρνησάσϑω éav- 
 τόν, and hence it is proved that ψυχή means 
 “self” as wellas ‘life’ (Tholuck).* But the 
 reason of this is that the false love of life is one 
 with, and has its root in, false self-love. With 
 the life of self the selfishness of the soul, the false 
 self, must be sacrificed; thus with the life in 
 God, in the true self, new life also is gained. 
 But the point in question is the sacrifice of Life, 
 since the opposite is death. Onthe μισεῖν comp. 
 Luke xiv. 26. Augustine; * Magna et mira sen- 
 tentia, quemadmodum sit hominis in animam suam 
 amor ut pereat, odium ne pereat; si male amaveris, 
 
 * Alford: “'Phe word soul (or, /i/e) is not really in a dou- 
 ble sense: as the wheat-corn retains its identity, though it 
 die, so the soul: so that the two’senses are in their depth but 
 one. Notice that the soul involves the life in both cases, and 
 must not be taken in the present acceptation of that term,”’] 
 BP. 8.) 
 
 tune odisti, si bene oderis, tune amasii.”’—Unto 
 life eternal.—First promise. 
 
 Ver. 26. Follow me.—Indicative of the way 
 of suffering and death so readily forgotten by 
 the disciples, as they witness the fresh homage 
 rendered him hy the Greeks; a way which Hel- 
 lenie worldly-mindedness in particular must 
 henceforth tread. 
 
 And where Iam, there, e/c.—Not simply 
 on the same road (Luthardt); that is expressed 
 in the preceding sentence; nor only in the Pa- 
 rousia (Meyer), butfirst in the state of humilia- 
 tion, of death, then in the state and land of δόξα, 
 beyond death,—the idea of the raising of the ser- 
 vant being thus involved (see ch. vi. 89, 44, 54; 
 xvii. 24; 2 Tim. ii. 11,12). Second promise. 
 
 Him will the Pather honour [τι μῆσ εἰ]. 
 —Third promise. The Father Himself will 
 esteem him as a personality connected with Him- 
 self and exalted above death. 
 
 Ver. 27. Now is my soul troubled 
 [Nov ἡ ψυχή pov τετάρακται). -- "6 
 agitation of soul experienced by Jesus has been 
 already introduced by the whole train of thought 
 from ver. 254, Frimarily, indeed, Jesus fixed His 
 eye upon the great goal of the death-road; now 
 the road itseif engages His attention. Another 
 thing the Greeks must learn by His example, viz., 
 neither to be fanatically enthusiastic about the 
 conditions of death, nor to turn away their eyes 
 from them in cowardly dread. He therefore 
 gives free utterance to Hisemotion. This change 
 of mood is, however, not unlooked for in the life 
 of the Lord. In the perfect life of the spirit the 
 most blissful moods pass, in the sublimest tran- 
 sition of feeling, into the saddest. Thus in the 
 Palm-entry (Luke xix. 41), thus here, thus after 
 the high-priestly prayer, thus at the Supper, ch. 
 xiii. 91. On the other hand, the saddest moods 
 likewise pass intothe most blissful. Thus at the 
 departure from Galilee (Matt. xi. 25), thus at the 
 Supper (ch. xiij. 31), thus in Gethsemane (John 
 xviii. 15 ff.), thus on the Cross (see Comm. on 
 Matthew, ch. xi. 25; comp. Luke xii. 49, 50). 
 The difference between the ἡ ψυχή μου τετάρακται 
 and the ἐτάραξεν ἑαυτόν, ch. xi. 33, does not lie in 
 the antithesis of πνεῦμα and ψυχῆ (as Olshausen 
 affirms; since the latter passage does not treat of 
 a ταράσσεσϑαι τῷ πνεύματι), but in the fact that 
 there the psychico-corporeal agitation is an effect 
 of His indignation in spirit, an act of His spirit 
 (Origen: τὸ πάϑος qv ἐρχόμενον τῇ ἐπικρατείᾳ τοῦ 
 πνεύματος), While here it is an affection of suffer- 
 ing inflicted upon Him by the objective situation. 
 It. is the horror of death which the contemplation 
 of death brings upon the inward life of feeling. 
 The soul may and must be thus troubled,—pre- 
 pared, as it were, for its death; but not so the 
 καρδία (ch, xiv. 1, 27). So then, the subject un- 
 der consideration is neither the trichotomy nor 
 the dichotomy, body and soul (Tholuck), but the 
 
 antithesis of passive and actual consciousness, or” 
 
 of the life of feeling and the will. The thought 
 of death moves Him as the law of His death, as 
 of the death of all His followers who must ᾿ 
 baptized with His baptism into His death. An 
 doubtless this, rightly understood, is a feeling « 
 divine wrath, not as confronting Jesus with 
 
 *[Bengel; concurrebat horror mortis et ardor obedient. 
 
 ot 
 
CHAP. XII. 20-36. 
 
 885 
 
 His conscience, but as perceived by Jesus in the 
 law of death governing sinful humanity, to which 
 law He has submitted Himself. A ‘* momentary 
 abhorrence of the pains of death, induced by hu- 
 man weakness” (Meyer), must be out of the 
 question, inasmuch as abhorrence involves an 
 active inclination of the will. We migat with 
 equal truth talk of an innocent abhorrence of 
 suffering or the cross. (Beza, Calov, Calvin: 
 Mortem, quam subibat, horroris plenam esse opor (uit, 
 quia salisfactione pro nobis perfunygi non poterat, | 
 quin horribile dei Judi_ium sensu suv apprehenderet. ) 
 Schleiermacher gives special prominence to the 
 
 thought, that to Jesus tae coming of the Hellenes | 
 was attended with the full presentiment of the 
 fact that His people would reject Him, and that 
 the salvation of the Gentiles was conditional upon 
 the great judgment onthe Jews. That was the. 
 ‘great tragic grief of Paul also (Rom. ix.; comp. 
 2 Cor. xii. 7). We have seen how, also in 
 Gethsemane, Christ’s sufferings were especially 
 grievous to him as a being betrayed and delivered 
 up (see Comm. on Matthew, ch. xx. 17; Note 8). 
 
 And what shall I say? efe.—[On the 
 punctuation compare the Texruat Note.—P. S. ]. 
 It is difficult to suppose with Euthymius [ἀποροώ- | 
 μενος ἀπὸ τῆς ἀγωνίας] and others (Liicke, Meyer, ; 
 etc., even Calvin [Alford] ), that Jesus is un- | 
 certain what to pray for; thatin this uncertainty | 
 He at first prays: Father, save me from this. 
 hour; but then, in the subsequent words, re- | 
 tracts ‘*this momentary wish of a human ab- 
 horrence of death.” In opposition to this view: 
 1. the assumption of such an wneertainty on the 
 part of Jesus is not justified by Rom. viii. 26; 2. 
 the presentation of such a retracted wish would 
 be explained neither by the words, Heb. y. 7, nor | 
 by the prayer in Gethsemane; 3. the idea of a 
 self-correction is inappropriately applied to Je- 
 sus. We prefer, therefore, the interrogative ex- | 
 planation with most Greek exegetes and Erasmus 
 (Lampe, Tholuck [Ewald, Godet], e/c.), the in- 
 terrogative interpretation of πάτερ, etc. After 
 Jesus has revealed His quaking heart to His 
 auditors He can also show them how He works 
 off the affection, that they in like situations may 
 behave similarly. They too should accord to 
 grief its sicred right. We cannot discover that 
 such a reflection is incongruous with this mood 
 replete with emotion, as Meyer maintains. Comp. 
 ch. xi. 42. They may thus see that He stands 
 at the junction of two ways. What shall I say? 
 He asks them. Hence the subsequent words are 
 part of the question. Would you advise Me to 
 give utterance to My feeling in these words: 
 Father, save Me? efe. 
 
 From this hour.—Meyer: “The hour of 
 suffering is made present to His mind as if He 
 had actually entered into it.” But He has in- | 
 deed actuaily entered it, for here as little as in 
 Gethsemane is He speaking of the hour of exter- 
 nal death in itself alone (comp. Comm. on Mat- 
 thew). It is the convulsion itself in its death- 
 like might. In Gethsemane, when He was simi- 
 lay and yet more powerfully affected, He could 
 ~ seal Himself in some measure from His most 
 
 ‘mate friends; it humiliates Him to be obliged 
 
 _ and here before representatives of the Gen- 
 
 world who are to greet in Him the King 
 
 [ Meyer]. 
 
 lory, in this sad figure. [?] But He is di-| 
 28! 26 
 
 rectly able to reconcile Himself to this juncture, 
 and with the question there begins already His 
 elevation above the nameless grief which has 
 come upon Him from the historical world. 
 
 But for this cause I came intothis hour. 
 —[ ut: Christ controls and corrects the natural 
 shrinking of His true bumanity fromthe horrors 
 of death by the consideration that He came to 
 this world for the very purpose of enduring death 
 for the redemption of the world. To do full 
 justice to the deep commotion of our Lord on 
 this occasion and in Gethsemane of which this 
 was a foretaste, we must keep in view the vi- 
 carious nature of His passion by which He bore 
 the sins of the whole world.—P.8.] For this 
 
 cause [διὰ τοῦτο]. not that by My mortal suffer- 
 
 ings Thy name may be glorified (Liicke, Meyer), 
 but in order to be thus troubled, and in order to 
 appear before youin this commotion. He knows: 
 1. that grief itself has its holy aim, and 2. that 
 the humiliation in His grief, like every one of 
 His humiliations (see the Baptism, the conflict in 
 Gethsemane), is connected with a glorification, 
 to the glorification of the Father. And because 
 
 ‘in His grief He has just sacrificed Himself to the 
 | Father, He can now pray as follows.* 
 
 Ver. 28. Father, glorify Thy name [δό ξ- 
 ασόν σου τὸ ὄνομα ].--- ΤΠ. cov emphati- 
 eally comes first, yet not in antithesis to an 
 ‘egotistical’ reference of the preceding prayer 
 It expresses the idea: it is Z7hy cause 
 and for Thine honor that there should be a com- 
 pensation for this humiliation also. Whereby is 
 the,Father to glorify His name: 1. Greek exe- 
 getes [and Alford]: by His death (Comp. chap. 
 ter 181}; Bengel: quovis tmpendio mei; ὃ. 
 Tholuck: by the bearing of fruit, ver. 64; chap. 
 xy. 8. The most obvious explanation is: by the 
 issue of this mood itself. By this the name of 
 the Father, ὦ. e., the one God of revelation, must 
 be glorified in presence of the Greeks in particu- 
 lar. And this purpose was served by the heavenly 
 voice, in and for itself, irrespective of its pur- 
 port; a form of revelation exactly suited to the 
 exigencies of the Gentile disciples. 
 
 Then came there a voice from heaven. 
 —The evangelist, in writing οὖν here, expresses 
 the assurance of his faith. The answer to 
 Curist’s prayer could not fail. We must first 
 distinguish the voice tse/f from its PURPORT, be- 
 cause the voice, in the abstract, was a glorifica- 
 tion at once of the Father and the Son. InreR- 
 PRBETATIONS OF THIS WONDER: 
 
 1. ‘Since Spencer many (Paulus, Kuinoel, 
 Liicke, etc.) have apprehended this heavenly yoice 
 
 to be the Jewish Bath-Kol (‘IP N3, daughter of 
 a voice), and this has been regarded as a voice 
 issuing from a peal of thunder—according to 
 modern rationalistic interpretation (as in his time 
 
 2 
 
 * [This interpretation of διὰ τοῦτο (to endure this suffering) is 
 also defended by Grotius, De Wette, Luthardt, Ebrard, Godet, 
 Hengstenberg, Wordsworth. Olshansen supplies: that the 
 world may be saved, which is not sustained by the connection, 
 but results necessarily from the atoning death of Christ. Al- 
 ford, with Lampe and Stier, supplies: iva σω θῶ ἐκ τῆς ὥρας 
 τούτης, I came to this hour for the very purpose that 1 might 
 be delivered from it, or that, by going into and exhausting this 
 hour, I might pass to My glorification. But this interpreta- 
 tion is not very clear, and would in consistency require the 
 interrogative punctuation of the preceding clause, which Al- 
 ford opposes.—P. 8.] 
 
386 
 
 Maimonides) the subjective interpretation of a 
 peal of thunder on the part of Jesus and His dis- 
 ciples.” Tholuck. However ‘the Buih-Xol itself 
 cannot be traced to a peal of thunder, and how 
 much less the voice mentioned here, where the 
 narrator expressly excluded the idea of thun- 
 der’ (the same). Still it is remarkable that by 
 the Bath-Kol a derivative voice is to be under- 
 stood, one developed from another, the echo of a 
 voice, a voice in the second power, 7. ¢., the trans- 
 formation of an apparently fortu tous sound into 
 
 a spirit-voice by the interpretation of the Spirit. 
 
 conformably to the situation (comp. Tholuck on 
 this passage; Liibkert Stud. wu. Kril., 1835, IIL. ; 
 Herzog’s Real-Eneyklopedie: Bath-Kol). 
 2. A voice actually issuing from heaven, con- 
 sidered by John as an objective occurrence. 
 Acoustic. The voice sounds directly over 
 hrist’s head; hence those who stand at some dis- 
 “tance from [im perceive only a heavenly talking, 
 those still further removed, but a sound as of 
 thunder (ancient commentators). But in the case 
 of purely objective sounds as loud as thunder, even 
 those at a distance must have understood the 
 words as well. Untenable, likewise, is the in- 
 terpretation which affirms that the capxcxoi soon 
 forgot the more exact impression of what they 
 had heard (Chrysostom). 
 
 ὦ. Resembling thunder, so that the precise words 
 sounding through these tones were unperceived 
 by the insusceptible (Meyer). There is a lack 
 ot clearness in this reasoning in the case of a 
 purely objective voice, for in such case perception 
 would depend upon the acuteness of the hearing, 
 not upon the degrees of spiritual susceptibility. 
 
 ce. Of an angelic nature, mediated by angelic 
 ministry (Hofmann). Apart from the arbitrary 
 interpretation of an intensified doctrine of angels, 
 this would afford not the slightest explanation of 
 the voice. 
 
 d. A spirituo- -corporeal [a spiritual and celestial, 
 yet audible] voice, which was understood more or 
 less according to the corresponding frame of 
 mind (Tholuck; my Leben Jesu, 11., p. 1207).* 
 
 Manifestly, the voice now heard by Jesus is 
 entirely analogous to the voice at His baptism 
 (see Comm. on Matthew, the baptism of Jesus, and 
 at His transfiguration (see Comm. on Matthew, 
 the Transfiguration). Its distinguishing point 
 is the circumstance of its sounding here openly 
 above the temple, inthe hearing of all the peo- 
 ple and of the Greek proselytes, and the trait of 
 its striking even the insusceptible with the force 
 of a sound like thunder, ringing upon the ears of 
 the more susceptible with a beauty of tone which 
 they can liken only to angelic voices, while Je- 
 sus, and with Him doubtless the most intimate 
 of His disciples, perceive the perfectly distinet 
 
 * [So also the ancients, and, among modern commentators, 
 Olshausen, Kling, Stier, Meyer, Luthardt, Godet, Alford. 
 Lange mentions only incidentally (sub. 1) the rationalistic 
 interpretation of actual thunder and no more (Paulus, Kuinél, 
 Ammon, efc.). Hengsteuberg (IL, p. 320 ff), otherwise so 
 uncompromisingly anfi-rationalistic, likewise assumes na- 
 tural thunder which was identical with “the voice from 
 heaven,’ πα through which God spoke to Christ. 
 it coull not have been mistaken by some for the voice of an 
 
 angel. It was clearly asupernatural phenomenon, a spiritual 
 manifestation from the spiritual world, clothed in a symbolic 
 form, an articulate sound from heaven, miraculously uttered, 
 
 heard by all, but variously interpreted according to the de- 
 gree of spiritual susceptibility.—P. δ.) 
 
 But then. | 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 expression of the words which even contain an 
 antithesis. Just this latter trait of a twofold 
 gradation converts the event into a revelation 
 concerning the nattire of celestial voices. Inthe 
 voice heard by Samuel, and not by Eli (see the 
 note in Tholuck, p. 333), the subjective, ecstatic 
 condition of the voice was clearly conspicuous, 
 as in the case of the two angels seen by Mary 
 Magdalene, and not by the disciples, this contrast 
 became apparent in reference to miraculous 
 visions. Inthe history of Paul there is a pro- 
 portional, simple gradation between Paul him- 
 self, who sees the Christ within the shining light 
 and hears the word of His voice, and the atten- 
 dants who perceive only the brilliant light and 
 the sound (see Apos/ol. Zeitalter, IL, p. 115). But 
 here a twofold gradation appears: the hearing 
 of Christ and Ilis intimate friends, the hearing 
 of the people, the hearing of others. The ecsta- 
 tic conditions of such a hearing are clearly 
 manifest, Acts ix. 7; comp. chap. xxii. 9. The 
 condition upon which an apprehension of the 
 voice by those not standing in the centre of reve- 
 lation (as here Christ; Acts ix., Paul) depends, is 
 spiritual connection, fellowship of feeling,—sym- 
 pathy ; this results especially from the rupport 
 between Christ and the Baptist at the baptism in 
 Jordan. But the objectivity of the voice which 
 proceeds from the living God is proved by sen- 
 suous evidence which it creates and procures. 
 Tholuck: ‘Voices from heaven, as in this place, 
 are found also, Dan. iv. 81; 1 Kings xix. 11, 12; 
 Matt. ili. 17; xvii..5; Acts 1x. 7; x, 13.) Reve 
 10; iv. 5, where we read of φωναί together with 
 Spovrai;—on this Ziillich: articulate sounds con- 
 trasted with the inarticulate thunderings.”’ 
 
 Purvort of thevoice: Ihave glorified it,and 
 will glorify it again [Kai ἐδόξασα καὶ 
 πάλιν δοξάσω. ἸΙάλιν 15 πὸ mere repetition, 
 Dut an intensification of the glorification]. Meyer 
 mikes the first sentence of the voice refer to the 
 works of Jesus hitherto, the second to the im- 
 pending glorification through death to δόξα 
 Taking into consideration the antithesis, chap. 
 x., and the existing state of matters, we assume 
 that the consummated glorification of the name of 
 God refers to His revelation in Israel, closing of 
 course in the labors of Christ, and the new glori- 
 fication of His name to the impending revelation of 
 God in the Gentile world, this of course being con- 
 ditioned by the death and resurrection of Jesus. 
 
 Ver. 29. The multitude thezefore, e/c. Pur- 
 CEPTION Of the voice. 1. The comprehension of 
 it was probably not confined to Jesus, but was 
 shared by His disciples, or by some chosen ones 
 among them. 2. For the surrounding people the 
 voice had a tone like thunder. Is this expres- 
 sive simply of the third degree of susceptibility? 
 Perchance it contains also an intimation of the 
 judgment impending over the people of Israel. 
 3. To this hearing the hearing of others seems 
 to form an antithesis. Those hear a voice of 
 thunder; they, on the other hand, angelic speech. 
 Is it not possible that by these others the Greek 
 proselytes are meant? Sucha thing is not posi- 
 tively expressed. Be it observed, however, that 
 it is these very men whom Jesus seems to answer 
 in the subsequent speech. At all events, their 
 attitude towards the people is that of a more sus- 
 ¢eptible minority. 
 
CHAP. XII. 20-86. 
 
 Ver. 30. This voice came not [was not 
 audibly uttered] for my sake, but for yours. 
 ‘—The disciples were really no longer in need of 
 this attestation of Jesus. Neither was it needed 
 by that portion of the people that believed on 
 Him on account of the raising of Lazarus. From 
 the words immediately following it seems to be 
 spoken with special reference to the Greeks. 
 Hence He continues: 
 
 Ver. 31. Now is the judgment of this 
 world, efe.—The Jewish world is assuredly in- 
 cluled; the words, however, relate pre-eminently 
 to the heathen world. Therefore’Satan is spoken 
 of as the prince of this world who is now 
 being cist out. The words are explanatory of 
 the heavenly veice: J will glorify it again. Jude- 
 ment was also now proclaimed to the world. 
 It proclaimed itself with His woful feeling of 
 death; it was put in execution by His death, 
 made manifest by His resurrection, published 
 and appropriated to the world by [is Holy Spirit 
 (chap xvi. 11). The judgment upon the world 
 should, however, be the world’s salvation; a 
 judgment in which it was judged but as an un- 
 godly world, its prince (2 Cor. iv. 4: Eph. ii. 2; 
 chap. vi. 12) being cast out of it and Christ in 
 his stead assuming the sovereignty over it. In 
 the rabbins, Satan, as regent of the heathen 
 world, bears the name; Prince of the world* (ac- 
 cording to Lightfoot, Schéttgen and Eisenmenger. 
 Delitasch, Bibl. Psycholoyie, p. 44). The expul- 
 sion from heaven (Luke x.°18) is not again 
 meant here. Satan had penetrated into the 
 Paradise of the first man when he tempted the 
 first of the human race; when he tempted Christ 
 in the wilderness he had ventured into heaven 
 itself (the heaven of spiritual life ) as a tempter. 
 With the victory of Christ over Satan in the 
 wilderness, the latter fell from heaven like light- 
 ning; and upon this transaction rested the vic- 
 tories of Jesus’ (lisciples over demons in Israel 
 (see Leben Jesu, 11., 3, p. 1070; LIL, p. 428). 
 Now Satan is likewise cast out of the world, the 
 κόσμος οὗτος, @. e., the old pre-Messianic and non- 
 
 Messianic world—with special reference to the’ 
 
 Gentile world whose highest cosmical formation 
 is the very Hellenism that is confronting Him. 
 Satan’s empire over the worl is shattered with 
 the death and resurrection of Jesus. He is in- 
 deed still tarrying and working over the earth 
 (Eph. ii. 2); here he retains his "Ego, the air 
 and wind regions of the human world as far as it 
 is not yet spiritual, whence he reacts upon the 
 -church of Christ. Subsequently he is cast upon 
 the earth (Rev. xii. 9), ἃ e., he possesses himself 
 of traditional, ancient ordinances, now deadened 
 —lifeless. But in time to come he is also cast 
 out of the earth into the bottomless pit, Rev. xx. 
 Thus this saying opens up a perspective of the 
 final judgment, whilst Hilgenfeld has pretended 
 to discover in it a negation of the last judgment 
 (together with other favorite gnostic ideas). 
 Ver. 32. And I, if I shall be lifted up 
 [κἀγὼ ἐὰν ὑψωϑῶ ἐκ τῆς γῆς]. See chap. 
 ii. 14; viii. 28. As in those passages both 
 events are understood by the lifting up; the 
 * [oy iv. Paul calls Satan ὁ θεὸς τοῦ κόσμου τούτον 
 T μὰ a 
 
 2 Cor. iy. 4, ὁ ἀρχων τῆς ἐξουσίας τοῦ ἀέρος, Eph. ii. 2.— 
 
 P.SJ 
 
 387 
 
 ae ὕω 
 
 lifting up upon the cross and the lifting up upon 
 the heavenly throne; in this place, pre-eminently 
 the latter.* This double meaning of the word 
 (Erasmus, Tholuck, efc.), is disallowed here by 
 Meyer; he particularly denies that there is any 
 reference to the crucifixion (the Fathers, most 
 of the ancients, Kling, Frommann), maintaining 
 that the ἐς τῆς γῆς conflicts with such an inter- 
 pretation, though indeed it is that of John him- 
 self. However, the crucifixion itself in its in- 
 ward essence was an exaltation of Christ above 
 the earth. With the dethroning of Satan, the 
 dark usurper in the world, the enthroning of Je- 
 sus corresponds; hence: “And J.” With the 
 breaking of the Satanic principle and the power 
 of the spirits of darkness by the expiatory and 
 redemptive death of Christ, the full power of the 
 Christian spirit releases itself; then comes the 
 Holy Ghost, ch. vii. 39; xiv. 26 ff. 
 
 Will draw all men unto Myself [πάντας 
 ἑλκύσω πρὸς EnavTov].—All is referred: 
 1. by Chrysostom, Cyril, Calvin, Lampe, to the 
 antithesis of Jews and Gentiles, after ch. x. 16; 
 2. by Lutheran theologians to all who hear the 
 preaching ot the Gospel and do not resist the 
 drawing of Christ; 8. by individual Reformed 
 theologians to the elect; 4. Meyer: without re- 
 striction.t We suppose it to be indicative of the 
 totality of the nations in antithesis to the first- 
 lings of the Greeks who have here inquired after 
 Him; similarly: J will draw them forms a con- 
 trast to the announcement sent by these indi- 
 viduals. It is the attraction of the cross,—its 
 medium the preaching of the crucified One,— 
 made effectual by His Spirit, which draws the na- 
 tions to baptism and death with Him, and to new 
 life. But the éAcbe of the Son does not here 
 assume the place of the ἐλκύεεν on the part of the 
 Father, ch. vi. 44 (Tuoluck) ; for the drawing of 
 the Son is the gratia convertens in vocation which 
 joins the drawing of the Father in the gratia prz- 
 veniens or fore-ordination. All must experience 
 the powerful drdwing of calling grace; yet it is 
 a drawing without moral compulsion because it 
 is a drawing of free love calling unto freedom. 
 The emphasis contained in πρὸς ἐμαυτόν (comp. ch. 
 xiv. 8) signifies of course: to Myself. They will 
 not stay with Philip or Andrew, or require the 
 mediation of a Jewish or priestly church. 
 
 Ver. 33. Signifying what kind of geath 
 he was to die [ποίῳ θάνατῳ ἤμελλεν arol- 
 
 * [The deepest humiliation of Christ is at the same time THis 
 highest exaltation; His crown of thorns is His crown of glory. 
 The double meaning of ὑψωθῆναι is in ke ping with John, 
 comp. ii. 19; iii. 3; iv. 10; xi. 51.’ Alford: The Saviour 
 crucified, is in fact the Saviour glorified; so that the exalting 
 to God’s right hand is set forth by that uplifting on the cross. 
 --Ρ. 5. 
 
 ar ΤΕ infer from πάντας the apocatastasis or final restora- 
 tion of all men. But in all such passages all must be ex- 
 plained in accordance with other passages where /uith is ex- 
 pressly laid down as the indispensable condition of salvation. 
 Chrysostom finds in ἑλκύω an intimation of deliverance from 
 the chains of Satan. It rather implies the strong and irre- 
 sistible power of Christ’s love. This attraction of the cross 
 is one of the richest themes for effective evangelical sermons. 
 See the Ilommeticat Department.—P. 8. ] 
 
 11 add the note of Alford on ἑλκύω : “by the diffusion 
 of the Spirit in the church: manifested in the preaching of 
 the Word mediately, and the pleading of the Spirit imimedi- 
 ately. Before the glorification of Christ, the Father drew men 
 to the Son (vi. 44), but now the Sou Himself to Himself. Then 
 it was, ‘no man can come except the Father draw him,’ now 
 the Son draws all. And, to Himself, as thus uplifted, thug 
 
 | exalted ;—the great object of faith; see ch. xi. 52."—P. 8.] 
 
 ΄ 
 
THE GOSPEL ACCORDING TO JOHN. 
 
 νήσκειν].---Νοῦ simply a Johannean interpreta- 
 tion (Meyer) or amere hint perchance (Tholuck), 
 For the death of the cross was not only objectively 
 the condition of the lifting up of Christ; it is also 
 subjectively the strongest and the single decisive 
 attraction to the exalted Christ (ποῖος ϑάνατος 1). 
 
 Ver. 34. That the Christ abideth forever 
 [ὁ Χριστὸς μένει εἰς τὸν aiwva].—A people 
 is spoken of that recognizes the Christ in Jesus. 
 They have heard out of the daw [ἐκ τοῦ νόμου], 
 ?.e., by the reading, as well as by the explanation 
 of the Holy Scriptures generally, that the Messiah 
 should abide forever. This conception was occa- 
 sioned in them by passages such as Ps. ex. 4; 
 Isa. ix. 7, and the like. According to Meyer 
 also Dan. vii. 13. But with this last passage in 
 their minds, Christ’s being lifted up from the 
 earth could not have appeared strange to them, 
 for there the Son of Man is brought to the An- 
 cient of Days before whom His kingdom is given 
 to Him. Neither was that passage popularly 
 supposed to refer to the Messiah. According to 
 Meyer it was likewise from the Danielic passage 
 that they took the expression: the Son of Man, and 
 put it into His mouth; such an explanation of 
 their use of the term is entirely unnecessary since 
 Jesus has just entitled Himself the Son of Man 
 (see ver. 23)—(although even Tholuck can re- 
 mark, in opposition to Luthardt, that this refer- 
 ence to Christ’s words is too remote).* Neither 
 is it alone the distinction of the earthly and the 
 spiritual Messianic hope which here comes under 
 consideration, even though an elucidation is 
 found in the fact that Jonathan translates the 
 WPAN, Isa. ix. 6, precisely as the people ex- 
 press themselves: ‘‘ He that abideth forever, the 
 Messiah;” the Septuagint, however, has it: πα- 
 τὴρ τοῦ μέλλοντος αἰῶνος. Tholuck. But the 
 people, as also the disciples, lack as yet all dis- 
 crimination between the first and the second 
 coming of Christ. They imagine that if the Mes- 
 siah had but come (with the breaking forth of 
 the ‘* Messianic travail-pangs,” perchance) the 
 Kingdom of Glory would at once be ushered in 
 with His residence at Jerusalem. At this they 
 first stumbled,—that their Christ should be re- 
 moved again from the earth, like Enoch and 
 Elijah. But manifestly at this also, that He has 
 agaig exchanged the name of Messiah for the de- 
 signation of the Son of Man. And hence they 
 ask: who is this Son of Man? Meyer considers 
 their meaning to be: Who isthis anti-Scriptural 
 Sonof Man who is not to abide in accordance 
 with Daniel, but is to be lifted up from the earth? 
 Thus too Tholuck. But in that case they would 
 not ask: whois this Son of Man? but, how does 
 that agree with the Son of Man? The first of- 
 fence, namely at His being lifted up, concerns 
 the spiritual and heavenly side of the Messianic 
 picture set up by Christ; the second concerns 
 that universality in the idea of the Son of Man, 
 which they doubtless feel. ‘he Greeks, evi- 
 dently, have again excited their Jewish jealousy, 
 manifested on a former occasion, ch, vii. 385. Es- 
 pecially prominent in the response of the people 
 
 *{Alford refers to the still remoter passage in the discourse 
 with Nicodemus, ch. iii. 14, and ‘‘ perhaps in the other parts 
 of Christ’s teaching which have not been recorded.” The re- 
 fewence to ver. 23 ἵνα δοξασθῇ ὃ vids τοῦ ἀνθρώπον, is suffi- 
 cient.—P. 8.] 
 
 is this practical trait; their carnal Messiani¢ 
 hope prevents them from having the slightest 
 suspicion of what is impending over the Messiah, 
 and hence also over them in their relation to Him 
 during the next days. To this the answer of 
 Christ has reference. 
 
 Ver. 35. Yet a little while is the light 
 among you.—[ro φῶς refers to Christ Him- 
 self; see ch. i. 4, ὅ, 7, 83 wil. 99: vane 
 4,5.—P.8.] Jesus does not enter upon a theo- 
 logical disquisition with the view of convincing 
 them of their error in stumbling at His sayings, 
 because the reason of their stumbling lies in 
 their want of obedience to His word, in their 
 lack of true surrender to the light. In the path 
 of this surrender they should be freed from stum- 
 bling. Thus He practically lays hold of them in 
 the centre, the conscience. They have not the 
 slightest suspicion or presentiment of what awaits 
 Him andthem. Therefore: Walk as ye have 
 the light (ὡς stronger than éwc),* in accordance 
 with the fact that the light is about being taken 
 from you, unless, by submissive faith, ye appro- 
 priate it permanently to yourselves as inward 
 light. 
 
 That darkness may hot overtake you, 
 [iva μὴ σκοτία ὑμᾶς καταλά By].—Namely 
 unprepared, an so to your destruction. The 
 great night of temptation came upon them on the 
 day of crucifixion, and to those who confronted 
 it unsuspiciously, with their outward Messianic 
 hope, it likewise became an inward night of apos- 
 tasy and ruin. 
 
 He that walketh in the darkness.—He 
 that acts then, walks then (comp. ch. xi. 10). 
 This περιπατεῖν is expressive of the fault by which 
 outward darkness is converted into inward ob- 
 scurity.—Knoweth not whither he goeth. 
 —The figure drawn from outside life is strikingly 
 demonstrative of the fate of the Jews. They 
 knew not whither they went—into perdition, into 
 dispersion to the ends of the world, into the curse 
 of judgment until the endof time. Antithesis to 
 Christ’s going to the sure goal of glory. 
 
 Ver. 36. Believe in the light that, efe.— 
 Faith here especially conditional upon obedience, 
 The stumbling of these believers on the Messiah 
 proved that they had not yet true faith in the 
 sense of submissive obedience. The walk should 
 be in conformance to the light, 1. ¢., with trust 
 in the ight—That ye may become [not be| 
 sons of light [iva υἱοὶ φωτὸς yévynote. 
 It is by believing in the light that men become 
 sons of hght]. ‘Then should the inward light of 
 illumination conduct them safely through the 
 outer darkness, Luke xvi. 8. It is most fitting 
 that these should be the last words of Christ to 
 the believing portion of the people. Nothing but 
 trust in that light which had risen upon them in 
 Him, could lead them safely through the fearful 
 night of trial. 
 
 And He departedand hid Himself from 
 them [kai ἀπελϑὼν ἐκρύβη am αὐτῶν]. 
 —This moment coincides, as regards the main 
 point, with the departure from the temple de- 
 scribed by the Synoptists (see Comm. on Matthew, 
 p. 415, Am. Ed.) Meyer [and Alford]: ‘Pre- 
 
 * {Alford : ὡς, as, not exactly “while” (E. V.): wall, act 
 cording to your present state of privilege in possessing light: 
 | which indeed ean only be done while tt ts with you.—P. 8.} 
 
CHAP, XII: 20-36. 389 
 
 bably to Bethany [Luke xxi. 87], in order to 
 spend the last days of His life, before the coming 
 ot His hour, in the circle of the disciples.” These 
 last days of His life amounted at the utmost to 
 two. On Tuesday evening Christ left the tem- 
 ple; on Thursday, towards evening, He returned 
 to Jerusalem to celebrate the Passover. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. John’s description of the close of the pub- 
 lic ministry of Christ forms a most important 
 supplement to the description of the same given 
 by the Synoptists, Matth. xxiii. 89; Mark xiii. 
 1; Luke xxi. 88. They depict pre-eminently 
 the departure of Jesus from the hostile portion 
 of the people (with the exception of Luke, whose 
 account in this respect is less definite), while 
 John delineates His departure from the more 
 friendly portion. But if we regard the Palm- 
 entry as the introduction to this history, then 
 John has supplemented an account not only of 
 the immediate occasion of the Palm-procession, 
 but also of the grand acme of it,—the coming of 
 the Greeks and the glorification of Jesus by the 
 voice from heaven within the precincts of the 
 temple itself. In accordance with this presenta- 
 tion of the subject, we should conjecture that the 
 introduction of the Greeks took place on the 
 great, festive Monday when Christ displayed His 
 glory in the temple undisturbed (see Leben Jesu, 
 1Π., 1, p. 1200). It were possible so to incor- 
 porate these words (descriptive of His stay in 
 the temple) with the Johannean account, that we 
 should find in the ἀπελϑών ver. 36 an intimation 
 of the farewell discourse of Jesus, Matth. xxiii. 
 together with the preceding great contests on 
 the Tuesday. But since the denunciatory dis- 
 course, at all events, which Matthew records as 
 pronounced against the Pharisees by Jesus, was 
 followed by His still longer stay in the temple 
 over against the treasury, according to Mark 
 
 dér of affairs tg alter the historical sequence, not 
 so, however, Jolin,—since, furthermore, the de- 
 finite announcement, in the temple, of His speedy 
 death, nay, the very presentiment of death which 
 has already entered His soul, seem to presuppose 
 His final, open rupture with the Hierarchs on 
 the great day of contest, Tuesday,—we now as- 
 sume this conference of Jesus with the Hellenes, 
 the glorification consequent upon it, and His 
 charge to the people, to be significant of the last 
 grand sunbeam which His presence shed on 
 Mount Zion; the very reference to the remnant 
 of day-light still illumining the nation is appa- 
 rently indicative of the decline of this, the last 
 day of His public ministry. These proselytes of 
 the gate remind one involuntarily of the tradition 
 (protested against indeed) that Luke was one of 
 the seventy disciples. Comp. Luke xxiv. 13 ff. 
 2. The last facts recorded by John do not pre- 
 sent the motive for Christ’s departure from the 
 people and the temple as distinctly as do those 
 related by the Synoptists; nevertheless, the 
 cause is intimated by the final question of the 
 people that recognize Himas the Messiah. They 
 have not the faintest foreboding of the state of 
 matters, and even their lofty enthusiasm of the 
 day of Palms begius to be obscured again by 
 
 Judaistic expectations. This exhibition of the 
 mind of the multitude seems to the evangelist 
 sufficiently expressive; but he too subjoins his 
 explanation in his epilogue on the public minis- 
 try of Jesus and the motive for His retirement. 
 
 ὃ. Remarkable is the glorious, threefold climax 
 with which, according to John, the public minis- 
 try of Jesus closes: 1. The anointing of Jesus 
 in Bethany before His official Messianic entry 
 into Jerusalem; 2. the Palm-entry itself, origi- 
 nating particularly with festal pilgrims going 
 
 | forth to Bethany out of Jerusalem; contrasted 
 
 with this, the despair of the Supreme Council; 
 3. the announcement of the Greeks, and the 
 glorification of Jesus through the voice from 
 heaven, upon Mount Zion itself, in the hearing 
 of the whole nation,—together with the procla- 
 mation from His own mouth of His redemptive 
 death, His glorification for all nations, and the 
 universal Gospel. 
 
 4, Christ’s last words of farewell to the people 
 on the temple-mount a gentle warning, accord- 
 ing to John, and yet also an earnest explanation 
 of Jewish stumblings. Therefore did Jesus re- 
 turn no answer to these stumblings themselves. 
 Obedience from the heart unto truth alone can 
 free from the prejudices of tradition. 
 
 5. At the moment of the consummated apostasy 
 of the sacerdotal party from the Christ on Zion, 
 the first Gentiles most significantly made their 
 public appearance as His discipies. The hypo- 
 thesis of Sepp assuming them to have been a 
 deputation sent to Jesus by king Abgarus of 
 Edessa, after the well-known account of apocry- 
 phal sound in Eusebius, cannot avail to enrich 
 this event. 
 
 6. Toe Hettenss. A literal fulfilment of the 
 predictions of the prophets, especially of Is. 11; 
 also a fulfilment of the type contained in the 
 history of the wise men from the East. A fore- 
 token of the ensuing conversion of the proselytes 
 
 3 | of the gate, then of the Gentile world itself. 
 and Luke,—since Matthew is induced by the or- | 
 
 7. The pure historical truth, the clear picture 
 of the situation in the intercession of the disciples 
 Philip and Andrew. : 
 
 8. Tue Hour. To the Lord the presentiment 
 of His death is connected with the presentiment 
 of His glorification. Be it observed that John 
 regards even the humiliation of Jesus unto death 
 as a particular form of Christ’s exaltation, and 
 that not simply in the ironical sense of the being 
 lifted up upon the cross. It is the perfect ex- 
 altation of Jesus in His love, to the perfect 
 glorification of the grace of God. 
 
 9. Stier very ingeniously remarks: ‘ For this 
 He now appeals—not to the testimony of the 
 prophets, but to a secretly prophetic mystery of 
 nature (as a proof also that His discourse is 
 aimed at the Greeks as well as the Jews) which 
 yet on the instant shines transfigured in His 
 mouth,” Symbolism of the grain of wheat. See 
 Note onver. 94. The word concerning the grain 
 of wheat has a threefold reference: (1) It declares 
 a universal law of life: α death-like metamorpho- 
 sis, aS a condition whereon depends the renewal 
 of life, isa type of the fundamental law in the 
 kingdom of God, which law provides that we by 
 a priestly surrender of our own wills to the will 
 of God do obtain new kingly life in God. (2) The 
 law of life of sinful humanity; in God’s kingdom 
 
899 
 
 of this earth real death is a condition of the 
 transition from the old life to the new; a symbol 
 of the propitiatory sacrificial death of Christ for 
 the reconciliation and glorification of the world; 
 likewise of the death of thank-offering in which 
 believers die with Christ in order to walk with 
 Ilim in new life. (3) In the most special sense, 
 the law of life of the regeneration of Hellenism, 
 whose peculiar essence consists in a fleeing from 
 death and the cross in the embellishment of the 
 present life (Leben Jesu, 11. p. 1203; ILI. p. 
 
 665).* The Greck’s aim is levelled at beauty of 
 appearance. Even these Greeks, religious 
 
 though they be, betray themselves with the ex- 
 pression: ‘ We wish to see Jesus.” Essentially 
 eternal youth, beauty and glory in the new 
 world are attained by the Christian only through 
 death, 
 
 Hence the butterfly alone does not suffice fora 
 symbol of immortality; the symbol of the grain 
 of wheat must be added to it. The butterfly 
 symbolizes the capacity of man for a paradisa- 
 ical, death-like metamorphosis which yet is not 
 dead and is merely a symbol of an individual re- 
 newal; the grain of wheat symbolizes the re- 
 newal of life through death, —and that a renewal 
 which is at once its infinite enrichment and ex- 
 tension, and its glorification in spirit. Jesus 
 did not indeed see corruption, but He drew very 
 near to it; and thus it is, at bottom, with the 
 grain of wheat; it passes through the semblance 
 of corruption, but, in respect of its innermost 
 kernel, its life leaps out from corruption into the 
 metamorphosis of the butterfly, just, as on the 
 other hand, the butterfly must strip itself of a 
 corruptible something—the dead pupa. Christ 
 has glorified both forms of transit from the 
 old to the new life. Moreover all the chief 
 moments in the life of Christ are prefigured in 
 the history of the grain of wheat: Christmas, 
 Good Friday, Easter, Ascension, Whitsuntide. 
 
 10. The two oxymora, vers. 24, 25; the three 
 promises, vers. 24-26. See the Exegetican and 
 CriticaL Nores. 
 
 11. Ver. 27. The first presentiment of the 
 death of Jesus in the temple a fulfilment of the 
 foretoken of His baptism, the announcement of 
 1115 baptism of suffering (Luke xii. 50); again, a 
 foretoken of the mortal conflict of His soul in 
 Gethsemane, the sure prophecy of Iis ‘death; 
 crowned, therefore, as a great moment in the 
 pathway of His humiliations, with a glorifica- 
 tion,—like the baptism, like the announcement 
 of 1115 sufferings (Matt. xvi. 21 by the transfi- 
 guration chap. xvii. 1), like His conflict in 
 Gethsemane, like His death. We have too mean 
 an idea of the emotional life of Jesus if we refer 
 these moods to a fear of death. See Exegerican 
 and Criricat Norns on ver. 23 and the conclu- 
 sion of that on the first clause of ver. 27. The 
 
 = see 
 * {Comp the beautiful verses of Nic. Lenau (from Savona— 
 rola’s Christmas sermon): 
 
 “ Die Kiinste dev Hellenen kannten 
 Nicht den Erliiser und sein Licht. 
 Drum scherzten sie so gern und nannten 
 Des Sexmerzes liefsten Abgrund nicht. 
 
 Dass sie am Schmerz, den sie zu trosten 
 Nicht wusste, mild voritherfithrt, 
 Erkenn’ ich als der Zauber grissten, 
 Womit uns die Antike rihrt.”—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 -  ὲο. 
 
 present moment denotes nothing less than the 
 mental self-sacrifice of Jesus in the temple. 
 
 12. The voice within the precincts of the 
 temple. See Execrerican and Critican Nores. 
 13. Ver. 31. The DIFFERENT sTAGEs in the 
 
 suBsECTION of SavTan, the prince of this world. 
 See ExraeticaL and Critican Norrs. The 
 death or Jesus a judgment, glorified by the 
 Spirit. See John xvi. 1. The foundation and 
 beginning of the separation between Satan and 
 the world; 2. the foundation and beginning of 
 the separation between believers and unbelievers; 
 3. the foundation and beginning of the union of all 
 the godly. ‘*The anabaptists cited this verse 
 (91) among others asa proof that the powers 
 that be are not of divine ordinance. See the re- 
 futation in Gerhard, Loci theol. 13, Ὁ. 260.” 
 HEUBNER, 
 
 14. Ver. 85. Wuo 1s tu1s Son or Man? It 
 was as little their desire to find the doctrine of 
 the Son of Man in their Christology, as to dis- 
 cover in it the doctrine of the Son of God. They 
 would have no true Son of Man, no Redeemer re- 
 vealing divinity in the perfection of manhood and 
 humanity, no suffering Messiah; they wanted an 
 orientally superhuman’ and godlike Son of David, 
 displaying the perfect and exact medium of a 
 divinity broken through humanity, of a hu- 
 manity broken through divinity ;—the ideal of 
 all benumbed orthodoxistic systems, a rigid, 
 everlasting symbol of the God-Man, which 
 should be the central point of the rigid symbol- 
 ism of the kingdom of God, beyond which sym- 
 bolism they desired never to pass. (See Leben 
 Jesu, 111. p. 608.) 
 
 15. Vers. 35, 36. The gentle and impressive 
 farewell words of Jesus to the believing portion 
 of the people in the evening of His publie minis- 
 try. But once more should He re-appear as a 
 prisoner among the people; like a setting sun, to 
 shed upon them for the last time the radiance of 
 His life. (bid. p. 668.) 
 
 HOMILETICAL AND PRAOTICAL. 
 
 See the DocrrinaLt Nores.—The Greek prose- 
 lytes, or Judaism a leading of the Geutiles to 
 Christianity: 1. In the historical sense; 2. in 
 the spiritual sense.—The advance of the Gentiles 
 at the recession of the Jews in the history of the 
 kingdom of God: 1. Historical; 2. typical.— 
 Che last discourse of Jesus in the temple for the 
 benefit of the Greeks, compared with the last 
 discourse of Jesus in the temple for the benefit 
 of the Jews (according to Matthew).—The two 
 signs in the meeting of Jesus with the Greeks 
 within the temple limits: 1. The sign seen by 
 Jesus in the appearance of the Greeks: a sign 
 of decision, a sign of death, a sign of life. And 
 that in accordance with the Old Testament and 
 the law of the spirit. 2, The sign given by the 
 Father tothe people about Jesus.—How the Lora 
 was troubled also by grief at the impending re- 
 jection of His nation when He saw the coming 
 of the Gentiles (see the conclusion of the note on 
 the first clause of ver. 27).—The humiliation 
 and glorification of Jesus in the temple an image 
 —a reflection—of His whole life (especially of 
 the baptism, the trausfiguration, His soul-pas- 
 sion in Gethsemane, His death).—The great 
 
CHAP. XII. 20-36. 
 
 change in the great emotional life of the Lord: 
 1. How o%ten it appears (see note on first clause 
 of ver. 27); 2. what it denotes: the strength, ex- 
 tent, earnestness, buoyancy and holiness of His 
 spirit.—Even the humiliation of Christ already 
 an exaltation of Him, or the beginning of the 
 full revelation of the glory of His inner life: 1. 
 In His obedience; 2. in [115 confidence; 3. in 1115 
 love.—Made specially prominent by John asa 
 precursory exaltation.—The anticipatory so- 
 lemnization of the Christian sacrificial feast upon 
 the eve of the Jewish one.—Christ and the 
 Greeks (Chris‘ianity and Hellenism): 1. The ap- 
 plication of the Greeks: a. Courteous form 
 (through Philip and Andrew); ὁ. purport: we 
 would see Jesus. 2. The word concerning the 
 grain of wheat. Concerning the life of this world ; 
 concerning the following of Christ.—Messianic 
 traits in our history: 1. The teuching Christ 
 (vers. 24-26); 2, the high-priestly Christ (vers. 
 27, 28, first half); 8. the royal Christ (vers. 28- 
 &2); 4. the wholly undivided Carist (vers. 383-36). 
 —he saying concerning the grain of wheat and 
 the succeeding sayings: 1. A sermon on salva- 
 tion, as a word concerning Christ; 2. a sermon 
 On repentance, as a word for us; 5. a sermon of 
 eonsolation, as a word concerning suffering and 
 dying Christians.—The Christian life in three 
 decisive traits: 1. In the three truths concern- 
 ing the grain of wheat, life, service; 2. in 
 the three demands of Christ; 38. in the three 
 promises.—The soul-passion of Jesus in the 
 temple a foretoken of [is soul-passion in Gethse- 
 mane.—The self-sacrifice of Crist inthe temple: 
 1. Its occasion: the announcement of the Gen- 
 tiles; 2. its form: assumption of the feeling 
 of death; by anticipation, therefore, of death 
 itself; 3. its result: the voice, the future of 
 Christ.—The three voices from heaven in at- 
 testation of the Lord: 1. By Jordin; 2, on the 
 Mount of Transfiguration; ὁ. in the temple.— 
 The prospect of death and of glory as one un- 
 divided pfospect with Jesus. The import of this 
 to the Christian.—The two stumbling-blocks to 
 the believing Jews in the word and life of the 
 Lord: 1, His removal to heaven unto divine 
 glory; 2. His humanity and devotion to man- 
 kind.—The farewell words of Jesus to the better 
 portion of the Jews like the solemn, tender, 
 parting gleam of the sinking sun. 
 
 Srakke: It was not without the special pro- 
 videace of God that so great a multitude of 
 strangers from the Gentiles were at Jerusalem in 
 those days;—to the end, namely, that in this 
 way the truth of the revealed glory of Christ 
 might, through approved witnesses, not from the 
 Jews alone, but also from the Gentiles, be pub- 
 lished and corroborated throughout the world.— 
 Lames: This desire (of the Greeks) typitied the 
 fulfilment of the prophecies in which it was pre- 
 dicted that the nations should cleave unto Him 
 (Christ), Gen. xlix. 10; Hag. ii. 7, 8.—O shame, 
 that heathen who have not God’s word, outstrip 
 
 bristians in inquiring after Christ, though these 
 latter call themselves after His name!—(Philip 
 and Andrew.) Preachers must agree in this, the 
 leading of souls to Christ —Ver. 24. Zeisius: 
 Christ’s death is the world’s life—Hevineer: 
 He who would live in Christ must first die unto 
 flesh and sin.—Ver. 25. bid.: Much lost to gain 
 
 891 
 
 ee ςΞς-τττ͵οττῖτΤ τ τ τ τ ῸΌῸὉὃὉὃὉὃὖὃὁὃὁ ἙΘὃΘὃὁ ἙΞΒΘθῬὃΘἙΘἙ ἙΘὖὃὖὃϑὃ»3 
 
 a thousand-fold more.—Zerrstus: How many ser: 
 vants Christ hath and yet so few true and con- 
 stant followers!—Ver. 27. Soul, if thou be not 
 cheerful and joyous, but, on the contrary, sad 
 aud dejected, look upon thy Saviour,—He in His 
 infirmities was as thow art; courage! as He con- 
 quered, thou too shalt conquer in Him.—/@id.: 
 No better remedy for all suffering, nay, for 
 death itself, than fervent prayer after the ex- 
 ample of Christ.—Ostanper: Even the cross 
 and tribulation add fresh glory to the name of 
 God, therefore we also should take such upon 
 us with thorough willingness.—Ver. 29. Lamen: 
 O how diverse are the hearers of the Gospel!— 
 Ver. 80. (The voice of God.) Cansrein: We must 
 take for granted that we too are concerned in 
 everything that it says —Ver. 31. Heb. ii. 14.— 
 Ver. 82. Cramer: Christ is the true magnet that 
 draweth us after itself.—Ver. 85. Hxpinaer: 
 To-day, to-day is certain,--to-morrow is un- 
 eertain.—Zeisius: The greater the light was, 
 the thicker the darkness of wrath fallen upon 
 the despisers of grace.—Am I too a child of 
 light ?—Gerruiaca: Jesus warns Iis disciples 
 likewise not to surrender themselves now to 
 earthly hopes of a carnal glory; He indeed is 
 going to His glorification, but the way lies 
 through death and resurrection.—The goal of 
 suffering and death,—that of Christ and hence 
 His people’s also,—is glorification. —My sou. 1s 
 TROUBLED. ΤῸ the end that He may the more de- 
 cisively counteract the carnal hopes of His disci- 
 ples, He openly announces the state of His feel- 
 ings.—Tne voice. As, at the conclusion of the 
 Old Covenant, Moses spake and God answered 
 him aloud (Ex. xix. 19), so the New Covenant is 
 here solemnly concluded before all the people, 
 the Son offering Himself to the Father and the 
 Father accepting His sacrifice. —Tum PRINCE UF 
 THIS WORLD. It stands to reason that this is no 
 denial of the devil’s power to tempt the people 
 of Christ after His exaltation; as little do the 
 words of Jesus: “It is finished,’ declare that 
 there are no more battles to be fought by Christ 
 and His Church, But the power of the prince 
 of this world has now become impotency in re- 
 spect to the faithful; individual Christians, as 
 well as the Church of the Lord as.a body, are 
 now in faith on Christ sure of their ultimate 
 victory.—He had striven to subdue the carnal 
 transport of joy by the mention of His mortal 
 sufferings (ver. 24), and seeks with equal earnest- 
 ness to show that His death itself, His deepest 
 humiliation, would gonstitute the strongest 
 centre of attraction for the hearts of men. Hence 
 in this instance the double meaning attaching to 
 the term ‘lifted up” is expressive of the fol- 
 lowing facts: His deepest humiliation should be 
 His very exaltation,—the most horrid shame His 
 highest honor; and so afterwards in the inci- 
 dents attendant upon His death everything sig- 
 nificantly came to pass after this fashion (purple, 
 crown, chap. xix. 2; kingly title, chap. xix. 19- 
 22), which very circumstances are mentioned by 
 John with peculiar emphasis. —Lisco: Fruits of 
 the death of Jesus.—The true and only way to 
 serve Christ is to follow Him.—To the impeni- 
 tent the Gospel is thunder; tv him who thirsts 
 for salvation it is an angel; to him on whom 
 salvation has been bestowed, it is Jesus Himself 
 
892 
 
 and His heavenly Father.—By means of the Re- 
 deemer’s passion and death, judgment is passed 
 upon the world. 
 
 Bravunu: This scene constitutes most truly the 
 close of Christ’s public ministry. Gentiles ap- 
 proach Jesus, divining that they behold in Him 
 the Light of the Gentiles, whilst His nation re- 
 jects Him; here a divine voice attests Him in 
 Jerusalem at the close of His ministry, as by 
 Jordan at its beginning; and before the conflict, 
 Ie is stirred with a sense of victory.—lile speaks 
 here, as at the commencement of the high-priestly 
 prayer, John xvii. 1.—It ΑΒΙΡΕΤΗ atone. It 
 doth not increase; no slender verdant stalk, no 
 ricli ear is given it, wherewith to rejoice in the 
 brightness of the sun, and to make glad the eyes 
 of the world.—Seed-time and harvest, suffering 
 and glory are mated for Himself and ΠΠῚΞ peop!e. 
 —The glimpse of the rich harvest ensuing fron 
 the seed of His death, draws Ilis scul into that 
 conflict, whose first traces are perceptible in Iiis 
 lamentation, Luke xii. 50, and whose culmina- 
 tion is reached in Gethsemane. The Baptist 
 cried: ‘Behold the Lamb of God!” This title 
 was given to Christ, not simply under the cross, 
 but from the beginning; and thus, side by side 
 with the assurance of victory, the anguish of 
 conflict threaded His life. Divine life did not 
 stifle or abolish human feeling; and this must 
 needs struggle against the sufferings which were 
 pressing upon Him,—against death. (ἢ But 
 doubtless the struggle consisted 1. in His work- 
 ing off His emotion, and in His submission, 2. in 
 Ilis resurrection.) Jesus was the original man, 
 not an unnatural man; not dis-humanized, but 
 the zdeal of pure human nature. His grief was 
 the misery of all who despised Him, e/e.—Follow 
 Him. He requires the act of obedience.—Fa- 
 THER, GLORIFY, efc. Vhat was a sublime mo- 
 ment on earth, in perfect unison with that heaven, 
 whence a voice resounded.—Are there not, then, 
 organs of perception for the higher regimen of the 
 
 world? Ephes. v. 8.——Gossner: Thus He 
 gives death an entirely different form. It is, 
 
 namely, ncthing but a passage; the goal is glori- 
 fication.—ANnp wuerr Lam. Where Clirist stay- 
 etli, there do we stay also.—Thus it is betwixt 
 the Saviour and the soul. Ife comes to us with 
 truth, and we goto meet [lim with our faith.—Ver. 
 87. Gone is gone. One trembles when one sees His 
 blind people upon the very verge of losing the 
 light for ever because it loves darkuess so much. 
 
 Hevupyer, ver. 23: Everywhere the future 
 opens wider to the God-fearing man than to the 
 common eye.—Tuz nour. Jesus calls the whole 
 period of His final suffering an hour; it was the 
 great hour for the world, when, by His passion 
 and death, the liberty and life of mankind were 
 obtained; He suffered the natal pangs of the 
 whole world in order that He might bring a new 
 world into being.—The missionary discourse of 
 James is glorious: he attractive power of the 
 cross of Christ, Nuremberg, 1820.—Josephus can 
 not depict in colors dark enough the confusion, 
 the anarchy, into which everything lapsed in the 
 Jewish nation. This was the consequence of the 
 rejection of Jesus.—Any enlightenment that fails 
 to lead to a new and holy life is no true en- 
 lightenment. 
 
 SCHLEIERMACHER: On the grain of wheat, 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 reference to Jolin xvi. 7, 14; xiii. 34.—We know 
 that it is only His redeeming and sanctifying 
 love, diffusing itself amongst us and taking root 
 within ourselves, from which depends the fruit 
 tbat He shall bear.—We should know and love no 
 other honor than that which comes to us from 
 God, the Father of our Lord Jesus Christ and of 
 us.—It is still true that we can enter into the 
 kingdom of God only through tribulation.—His 
 soul could not but be troubled by the reflection 
 that the very greatest aud most glorious event, 
 the salvation of the human race, should not be 
 brought about without the deepest ruin (of the 
 Jewish nation, in particular),—that heavenly 
 lght should force a way for itself only by a hard 
 conflict with the darkness. It is the same sor- 
 row that filled Him when He gazed upon Jeru- 
 salem and said: Jerusalem, Jerusalem,” efe. ; 
 the same sorrow that He would fain have com- 
 municated to others when He said: ** Daughters 
 of Jerusalem, weep not,” efr. And this sorrow 
 —that the word of life could not come unto the 
 Gentiles except after the Jews had rejected Him- 
 self, the Prince of life—was natural to His soul 
 at the moment when Greeks desired.to see Him. 
 —We too should keep fast hold of the maxim, 
 that for this cause we are come into every hour, 
 namely, that the alone-wise counsel of God may 
 be executed in us and through us, that all things 
 may be fulfilled whereby the glorification of Him 
 whom God has sent for our salvation may he ac- 
 complished.—* Glorify Thy name.” In this every 
 wish of ours should centre. Tous also the name 
 of the Most High should be glorified in His ways. 
 —In our speculations let us ever hold fast that 
 which is far greater than speculation,—namely, 
 that we walk in the light and beiieve on the light. 
 Besser: The gloritication of the Son of Man 
 comprehends three things: 1. the perfection of 
 Ilis obedience in the sacrifice of His love; 2. ex- 
 altation to the glory proper to Him; 98. the ex- 
 hibition of His name as that of the Saviour of 
 mankind, the gathering of a holy church, the out- 
 pouring of the Holy Spirit.——Beneen: ‘A son 
 of thunder (Mark iii. 17) is well able to hear voices 
 of thunder (Rev. iv. 5; x. 3). The saying of the 
 Lord: ‘now is jug@ment passed upon the world,’ 
 was deeply graven on his soul.””—Ricuter: The 
 mission to the Gentiles isa glorification of Christ. 
 —The Father does but see how one is affected to- 
 wards His Son whom He would have us resemble. 
 —First one walks by the light, then one believes 
 in it, and thus one becomes a child of light. 
 Craven: From Avaeustine: Vers. 20, 21. 
 Lo! the Jews (some of them) wish to Ai/d/ Him, 
 
 the Genliles to see Him.—Behbold them of the cir- 
 
 cumcision (some of them, ver. 15), and them of 
 the uncireumcision, once so wide apart, coming 
 together in one faith of Christ.—Ver. 23. Christ 
 took occasion from this request of some Gentiles 
 to see Him, to announce the approaching fulness: 
 of the Gentiles. —Ver. 24. That grain of wheat 
 was He; to be mortified in the unbelief of the 
 Jews, to be multiplied in the faith of the Gentiles 
 (and in the subsequent faith of the Jews also. 
 5. R. C.)—Ver. 26. They serve Christ, who seek 
 not their own things but the things of Christ, 
 i. e., Who follow Him—love Him for His own 
 sake aud think it a rich reward to be with Him, 
 —Ver. 27. Now is my soul troubled: Thou of Thy 
 
CHAP. XII. 20-386. 
 
 3895 
 
 love wast of Thine own will troubled to console 
 those who are troubled through the infirmity of 
 nature, that the members of Thy body perish not 
 in despair.—Ver. 31. ‘There isa judgment, not 
 of condemnation, but of selection, which is the one 
 
 here neant—the selection of His own redeemed. 
 
 —Now shall the Prince of this world be cast out: 
 The devil never ceases to tempt believers; but it 
 is one thing to reign within, another to lay siege 
 from without.—Vers. 32-35. The Jews understood 
 that our Lord spoke of His own death; it was not 
 wisdom imparted, but conscience disturbed,which 
 disclosed the meaning of His words.—Ver. 36. 
 When He hid Himself, He consulted our weakness 
 —He did not derogate from His own power.—— 
 From Curysostom: Ver. 26. Where Zam, there 
 shall also my servant be; death shall be followed 
 by resurrection.—What greater honor can an 
 adopted son receive than to be where the Only 
 Son is?—Vers. 27-33. As He draws near to the 
 cross His human nature appears—Christ had a 
 body free from siz, but not from natural anfirmi- 
 ties. —Ver. 22. The Father draws (ch. vi. 44) by 
 the Son Who draws.—/Z will druw, He says, as if 
 men were in the grasp of some tyrant from whom 
 they could not extricate themselves. ——Froin 
 Bepre: Ver. 24. He Himself, of the seed of the 
 Patriarchs, was sown in the field of this world, 
 that by dying, He might rise again with increase; 
 He died alone, He rose again with many.—— 
 From Turornyiact: Ver. 25. It were harsh to 
 say that a man should date his soul, so He adds, 
 in this world, ὁ. e., for a particular time, not for- 
 ever. 
 
 [From Burxitr: Vers. 33, 84. Jesus arms His 
 disciples against the scandal of the cross, by 
 showing the great benefit that would result from 
 His death—1. (to Himself—He was to be glori- 
 fied, E. R. C.) 2. to all mankind.—As corn wn- 
 sown never increases, but if sown brings forth a 
 crop; soif Christ had not died He would have 
 hud no Church, whereas His death made Him 
 fructify.—Observe how plainly our Lord dealt 
 with His followers.—Ver. 25. The surest way to 
 attain eternal life is to lay down our (enporal 
 life when the glory of Christ requires it.—Ver. 
 26. If any man profess himself to be My servant, 
 let his conversation correspond with his profes- 
 sion.—All that will be Christ’s servants must be 
 His followers, ἃ. e., they must—l. obey His doc- 
 trine; 2. imitate His example.—Christ’s servants 
 must not expect better usage than their Master 
 
 received.—God will crown the fidelity of Christ's | 
 servants witu the highest honor.—Vers. 27, 28. | 
 
 Their trouble is no sins Christianity does not 
 make men senseless.—The fear of death, espe- 
 cially when accompanied with apprehension of the 
 wrath of God, is most perplexing and soul-amaz- 
 ing.—Vers. 31, 32. The double effects of Christ's 
 death—1l. the judgment of this world; 2. the 
 drawing all men unto Him.—Learn that—l. Sa- 
 tan is the Prince of this world, not by right but 
 by usurpation; 2. this usurper will not quit his 
 possession unless he be cast out; ὃ. Christ by 
 His death has cast him out.—There is a twofold 
 lifting up of Christ—l1. ignominious, when He was 
 hung upon the cross; 2. glorious, in the preach- 
 ing of the gospel: merttoriously by His death, in- 
 sirumenially by the preaching of His gospel, He 
 draws all men unto Himself.—All persons are 
 
 naturally unwilling to come to Christ, they must 
 be drawn —All men are not effectually drawn to 
 Christ, Gat by the preaching of the gospel they 
 are called (so drawn) as to render those who do 
 not come inexcusable.—Ver. 35. Note—1. A pri- 
 vilege enjoyed, the light is with you, (1) a personal 
 light, Christ, (2) a doctrinal light, the gospel; 
 these brought with them the tight (a) of know- 
 ledye answering our darkness of ignorance, (b) of 
 holiness answering our darkness of sin, (6) of joy 
 answering our darkness of misery ; 2. The time of 
 enjoying this privilege limited, yet a little while is 
 the light with you; ὃ. A duty enjoined, walk whilst 
 
 ye have the light, τ. e., walk according to—(1) the 
 
 ‘ 
 
 precepts of the gospel, (2) its privileges, (5) ifs 
 supplies of grace, (4) its hopes: 4. A danger 
 threatened to neglecters, dest darkness come upon 
 you, a darkness of (1) judicial blindness, (2) er- 
 ror, (3) horror and despair, (4) the blackness of 
 darkness forever.——From M. Henry: Vers. 20- 
 22. The Greeks having a desire to see Christ 
 were industrious to use the proper means; they 
 that would have the knowledge of Christ must 
 seek it.—They made their application to one of 
 the disciples; they that would see Christ by 
 faith must (should) apply themselves to His min- 
 isters.—It is good to know those who know the 
 Lord.—Ver. 25. Beholu—1. the fa/al consequence 
 
 of an inordinate love of life; 2. the blessed recom- — 
 pense of a holy contempt of life.-—Our Jife in this 
 world includes all the enjoymeuts of our present 
 state; these we must hate, ἡ. e.—1. despise them as 
 vain, 2. dread the temptations that are in them, 
 3. cheerfully part with them when they come in 
 competition with the service of Christ.—Ver. 26. 
 The Greeks desired to sce Jesus; He lets them 
 know that it was not enough to see Him, they 
 must serve Him.—Christ fixes for His servants 
 both their work and their wages: 1. their work, 
 to attend—(1) Lis motions—let him follow Me, (2) 
 His repose—where I am, let my servant be, (a) in 
 the assemblies of the saints, (b) in heaven in thought 
 and affection: 2. their wages, they shall be—(1) 
 happy with Him; (2) honored by His Father.— 
 Ver. 27. Trouble of soul sometimes (often) fol- 
 lows great enlargement of spirit.—Note—l. The 
 sin of our souls was the (rouble of His soul; 2. 
 The trouble of His soul was designed to ease the 
 trouble of owr souls.—Holy mourning is—1.. con- 
 sistent with spiritual joy; 2. the way to eternal 
 joy.— What shall I say: He speaks like one at ὦ 
 loss; He was in all points tempted like as we are,— 
 When our souls are troubled we must take heed 
 of speaking unadvisedly, and debate with our- 
 selves what we shall say.—lt is the duly aud inter- 
 est of troubled souls to pray to God, and in 
 prayer to eye Him as a Father.—Prayer against 
 trouble may consist with patience and suwhmission.— 
 He calls His suffering ¢his hour, intimating that 
 the time of suffering was—l. a seé time, De ok 
 short time.—For this cause came I unto this hour; 
 it should reconcile us to our darkest hours that 
 we were all along designed fur them.—Ver. 28. 
 Father, glorify Thy name; here is—1. More than 
 bare submission, a consecration of His sufferings to 
 the glory of God; 2. A mediatorial word—a tender 
 of His sufferings as satisfaction for the wrong 
 done the Father's glory by our sin.—What God 
 has done for His own glory, is an encouragement 
 to us to expect what He will yet farther do.— 
 
894 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Ver. 29. God speaketh once, yea twice, yet man 
 perceiveth it not, Job xxxiii. 14.—Ver. 30. The 
 supports granted to our Lord in His sufferings 
 were for our sukes.—Vers. 31, 32. Two things de- 
 signed by the death of Christ—l, that Satan 
 should be conquered; 2. that souls should be 
 converted.—Christ’s death the judyment of this 
 world, a judgment—l. of discovery and distinction ; 
 2. of absolution to the chosen ones; ὃ. of con- 
 demnation against the powers of darkness.—Satan 
 is here styled the Prince of this world, because he 
 rules over the men of the world by the things of 
 the world.—Christ reconciling the world to God 
 iy the merit of His death, broke the power of 
 eath and cast out Satan as a destroyer; Christ, 
 reducing the world to God by the doctrine of His 
 cross, broke the power of sim, and cast out Satan 
 as a deceiver.—Vhe bruising of Christ’s heel was 
 the breaking of the serpent’s head, Gen. iti, 15,— 
 Ver. 32. Christ all in all in the conversion of a 
 soul—l. it is Christ who draws; 2. it is to Christ 
 we are drawn.—lIle does not drive, but draws.— 
 Ver. 84. Great knowledge in the letter of the 
 Scripture may be abused to serve the cause of 
 infidelity.—In the doctrine of Christ there are 
 paradoxes which to men of corrupt minds are 
 stones of stumbling.—Christ’s dying, was as con- 
 sistent with His abiding forever, as the setting 
 (eclipse) of the sun is with its perpetuity.—Ver. 
 85. ‘The Jews had the light; they had—l. Christ’s 
 bodily presence; 2. His preaching; 3. 115 mira- 
 cles.—It is good for us to consider what ὦ litile 
 while we have the light.— Walk while ye have the 
 light; as travellers who make the best of their 
 way forward.—Our life is but @ day und we have 
 a day's journey to go.—The best time of walking 
 is while we have the lght.—JLest darkness come ; 
 lest you lose your opportunities. —The sad con- 
 dition of those who have sinned away their day 
 of grace—they know not where they go nor 
 whither they go.—Ver. 30. They that believe in 
 the light shall be children of light—1. sons of God, 
 Who is dight; 2. heirs of Heaven, which is light. 
 —Jesus departed and hid Himself: We justly re- 
 moves ths means of grace from those that quarrel 
 with them.——From scortr: Vers. 20, 21. They 
 who are nearest the means of grace often ripen 
 fastest for vengeance, whilst sinners come from 
 afar to inquire after Christ.—Ver. 81. In the 
 death of Christ faith beholds the world judged, 
 Satan vanquished, his slaves liberated, and his 
 work destroyed.—Vers. 84-36. An obedient faith 
 is better suited to our condition than disputatious 
 speculations. 
 
 From Stir: Vers. 23-36. The Lord’s last 
 public declaration concerning His death.—Vers. 
 20, 21. We would see Jesus, a great missionary 
 text; the Greeks (“EAAnvec) were heathens (?)—un- 
 consciously they speak in the name of the world 
 of heathenism, the highest. desire of which in all 
 times has this for its goal—to find and know a 
 Jesus.—Ver. 24. 'The Greeks were to behold the 
 Cross succeeding the triumphant eutry—He pre- 
 sents beforehand the solution of the mystery, 
 He explains in brief His (philosophic) system.— 
 Not only prophecy in Israel, and the presenti- 
 ments of the heathen world, but Nature also 
 speaks of the mystery of a redeeming death.—The 
 inmost kernel of the seed and Adrvest parables.— 
 Wheat is specified, partly because it is the most 
 
 —_—~ 
 
 precious grain, partly because it more effectually 
 than any other perishes in pushing forward the 
 almost invisible germ, (partly because the most 
 productive).—The germ of St. Paul’s resurree- 
 tion doctrine in 1 Cor. xv.—Ver. 25. That which 
 holds good of Christ in its peculiar sense, is a 
 type for us and is fulfilled in us to a similar vie- 
 tory and blessedness —Ver. 26. Where I am, 
 there shall or should also My servant be: Both an 
 udded condition and a promise-—What shall be 
 done to the man whom the Blessed and Only Po- 
 tentate, the King of all kings, the Creator of the 
 universe, the Fatker of Jesus Christ, delighteth 
 to honor!—Vers. 27, 28. A prelude to Gethse- 
 mave—the lamentation, the petition, the resigna- 
 vion.—All the typical appeals and suppiications 
 of the Psalms reach in the lips of our Lord their 
 Messianic meaning.—The two opposites pressed hard 
 upon Him, perfectly combined but separated in ut- 
 terance—the ery (desire) for help and (spirit of) 
 submission.—The entering into ¢his hour is the 
 being brought out of it, the suffering is the de— 
 liverance (?).—Ver. 28. The glorification is not 
 of the Father Himself but of His Mume—of the 
 revelation of Himself in the Son of Man (see ver. 
 23).—Ver. 28. The three accrediting voices from 
 heaven—at the deginning, the middle, the end of 
 the Messiah’s course—all in relation to the as- 
 sumption on His part of His destiny of death.— 
 Ver. 29. ‘Before men will see (hear) and believe 
 in God they will resort to all kinds of imagina- 
 tions of thunder and angels.” Hamann.—Ver. 
 81. Our dogmatic theology has much to do be- 
 fore full justice will be done to ali the rela- 
 tions of the mystery of the Cross—the revela- 
 tion of love, the vindication of right, the recon- 
 ciliation between the world and’ God, the morti- 
 fication of sin in the flesh, the abolition of death, 
 the breaking down of Satan's power.—The un- 
 godly world is ina certain sense judyed in its 
 prince, even while it is saved.—The casting out 
 of Satan goes on from age to age down to the 
 final victory.—Ver. 383. What death (ποίῳ θανάτῳ) 
 comprehensively expresses all that our Lord had 
 said concerning the significunce, the power, and 
 the frwt of His death.—Vers. 32, 35. ** The at- 
 traction of the Cross.” (James, of Birmingham). 
 —I will draw them unto Me, through the Cross— 
 jirst, to Me on the Cross; ultimately, away from 
 earth into heavenly places.—Lefore the albrifica- 
 tion of Christ, the Father draws to the Son; 
 afterwards the Son Himself draws immediately.— 
 Does not the Lord actually draw all men ?— 
 drawing is no enforcement.—Children of light is 
 not a mere Hebraism—a new race (γενεά) was to 
 be born of the light. 
 
 From A Piarn Commentary (Oxford): Ver. 
 24. The whole World is but one mighty Parable 
 to which the Gospel supplies the clue-—Ver, 27. 
 The Humanity of our Lord—Soul as well as 
 Body—becomes more and more apparent as His 
 Cross draws nearer in sight.—Ver. 85. Men 
 walk in darkness because the god of this world hath 
 blinded their minds, 2 Cor. iv. 4; the light is around 
 them, the darkness is (o them and within them. 
 From Barnes: Ver. 26. Let him follow Me, 
 i.e., 1. imitate Me; 2. do what I do; 3. bear 
 what I bear; 4. love what LI love. From RYLE: 
 Ver. 24. The death of Christ the life of the world. 
 —Death is the way to spiritual life and glory.— 
 
CHAP. XII. 37-40. 991 
 
 “By abiding alone Christ meant that if He did 
 not die, He would be alone in Heaven with the 
 Father and the elect Angels, but without any of 
 the sons of men.’’ (GitL.)—Ver. 25. The object 
 of Jesus in thus speaking—1l. to prevent His 
 disciples from looking for good things in this 
 world; 2. to teach them that like Him they must 
 sacrifice much in the hope of glory in the world 
 to come.—Ver. 26. However little we know of 
 the life to come we do know that we shall be 
 with Christ.—Uonor from men, Christians may 
 not have; honor from the Father shall make 
 amends for all.—The clearest (and most blessed) 
 conception we can form of Heaven is being with 
 Christ and receiving honor from God.—Never did 
 Jesus keep back the Cross, or bribe men to fol- 
 low Him by promising temporal comfort or hap- 
 piness.—Ver. 27. The possibility of much in- 
 ward conflict without sin.—The weight of the 
 world’s imputed sin laid on our Lord’s soul.— 
 “By Thine wnknown sufferings, good Lord, de- 
 liver us.” (Lirany of the GxeeK Cnrurcu).— 
 “© What shall [say ? is the language ot highest 
 perplexity and anxiety; the Lord found deliver- 
 
 ance in prayer.” (RoLLocK).—Ver. 28. Glorify 
 Thy Name—the highest, greatest thing we can 
 ask God to do.—Ver. 81. Satan is a vanquished 
 enemy.—Ver. 32. ‘*The passion of Christ began 
 to draw souls at once, as in the case of the peni- 
 tent thief and the centurion.” (Euruymius) — 
 Ver. 34. A half knowledge of Scripture will ae- 
 count for a large portion of mistakes in religion. 
 —Vers. 35, δύ. The duty of using present op- 
 portunities. From Owen: Ver. 25. The im- 
 port of the mask of discipleship well understood 
 by the early Christians when a profession of 
 Christ was attended with fearful persecution.— 
 Self-sacrifice and a readiness to sacrifice all 
 things for Christ now demanded.—Ver. 26. A 
 beautiful’ correspondence between the words fol- 
 low Me and the promise of attainment to the 
 presence of our Lord in His glorified state — 
 Ver. 32. All of every nation—both Jew and 
 Gentile.— Unto Me—to the state of dominion and 
 glory to which He was raised.—Fruom Wuepon: 
 Ver. 381. The Cross is the test and discriminator 
 of the responsible character and final destiny of 
 the race—the Cross becomes a throne of judyment.} 
 
 Vb. 
 
 ANTITHESIS BETWEEN SELF-HARDENING ISRAEL AND THE WORLD, THAT BOTH STANDS IN NEED OF 
 SALVATION AND IS READY TO RECEIVE IT,—OR THE WITHDRAWAL OF CHRIST AND THE EVAN- 
 
 GELIST’S REVIEW OF HIS OFFICIAL LABORS. 
 
 (ὕπαρ. XII. 387-50.) 
 
 37 But though he had done so many miracles [had wrought so many, or, so great 
 38 signs]' before them, yet they believed not on [in] him: That the saying of Esaias 
 
 [Isaiah] the prophet might be fulfilled, which he spake, ‘ Lord, who hath believed 
 our report? and to whom hath the arm of the Lord been revealed’ [Isaiah liii. 1]? 
 
 39 Therefore [On this account, or, For this cause] they could not believe, because that 
 40 [omit that] Esaias [Isaiah] said again, ‘ He hath blinded their eyes, and hardened? 
 
 their heart; that they should not see with their eyes, nor [and] understand with 
 their heart, and be converted [turn themselves],? and I should heal’ them.’ These 
 things said Hsaias [Isaiah], when [because]> he saw his glory, and spake [he 
 spoke]® of him. Nevertheless among the chief rulers also [Yet even of the rulers] 
 many believed on [in] him; but because of the Pharisees they did not confess him 
 [omit him], lest they should be put out of the synagogue [excommunicated]. For 
 they loved the praise [glory] of men more than [rather than at all)’ the praise 
 [glory] of God. 
 44 [But] Jesus cried [aloud] and said, He that believeth on [in] me, believeth not 
 45 on [in] me, but on [in] himthat sent me. And he that seeth [beholdeth] me seeth 
 46 [beholdeth] him that sent me. I am come a [omita, ins. as] light into the world, 
 that whosoever [every one that] believeth on [in] me should not abide in [remain 
 47 in the] darkness. And if any man hear my words, and believe [keep them]* not 
 48 I judge him not: for I came not to judge the world, but to save the world. He 
 that rejecteth me, and receiveth not my words, hath one that judgeth him [his 
 judge (with him)]: the word that I have spoken, the same shall [will] judge kim 
 49 in the last day. For [Because] J have not spoken of [from] myself; but the 
 Father which [who] sent me, he gave me a [omit a] commandment, what I should 
 
 41 
 42 
 43 
 
396 THE GOSPEL ACCORDING TO JOHN. 
 
 — 
 
 50 say, and what I should speak. And I know that his commandment is life ever- 
 lasting: whatsoever I speak therefore, even as the Father said [hath said unto 
 me, εἴρηχέν μοί], so 1 speak. 
 
 $$$ 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 51. -ἰΤοσαῦτα may be understood of magnitude: so great, such (comp. Matt. viii. 10, Luke vii. 9; Rev. xviii. 
 17: Gal. 111. 4), or of multitude: so many (Matt. xv. 33; John vi. 9; xiv.9; xxi. li). Liicke and De Wette decide for the 
 former, Meyer and Alford for the latter. Lange translates such.—P. 8.] ᾿ 
 
 2 Ver. 4U.—|'Tischendorf gives ἐπώρωσεν, instead of the πεπώρωκεν of Lach., in accordance with A. B.* K. L. X., ede , and 
 also δῇ. IL., as amended from ἐπηρώτησεν.) : : ; 
 
 3 Ver. 4U.—[Lischendorf and Aliord give στραφῶσιν inaccordance with δὲ, B.D.; the text. rec. reads ἐπ ιστραφῶσ 
 according to A. D.2 1. Τὲς eéc.] E a ; 
 
 4 Ver. 40.—The Kuture ἰάσομαι is to be preferred to the Subjunctive ἐάσωμαι, in accordance with the decided pre- 
 ponderance of authorities, Lachmann, Tischendorf. |X. A.B. D., εἰς.) alee Ἢ δὴ 
 
 5 Ver. 41.—Ore | because} is to be adopted in the place of ὅτε [when, text.rec., E. V.] in accordance with [N.] A. B. L., 
 etc., Lachmann, Vise hendort [ Alford, Westcott and Hort]. 
 
 6 Ver. 41.—{See EXtGETICAL Slee 
 
 7 Ver. 43.—jSee ExecrticaL ΝΌΤΕΒ : ’ ; 
 
 8 Ver. 47.—Kai μὴ φυλάξῃ instead of καὶ μὴ πιστεύσῃ, in accordance with Codd. [N.] A. B. K. [L. M.], efe., Lachmann 
 Tischendorf [Aiford, Westcott and Ho 1]. Jesus goes away after uttering this saying. [. T.A. A. and Verss. give ἕως, 
 in this verse; in ver. 86, 38. B. D. L. give ws.—P. S.| 
 
 Yet they did not believe in Him.—In 
 
 EXEGETICAL AND CRITICAL. disobedience to the purpose of God in the signs, 
 ; ᾿ and to the divine attestation of Jesus. 
 The entire section is an epilogue of the Evan-|} Ver, 88, That the word [ὁ λόγος] of Isaiah, 
 
 gelist on the public ministry of Jesus and its | e¢e,—« 10 is in the very presence of unbelief aud 
 result in the Israclitish nation; a result already | of hinderances cast in the way of the king- 
 announced by the lamentation, chap. i. 11. Even| dom of God that both Jesus and the apostles 
 the concluding words from ver. 44 are to be re-| most frequently appeal to the word of prophecy. 
 garded throughout as an epilogue (according to | For prophecy exhibits the divine ὡρισμένον (comp. 
 Coccejus and many others, Liicke, Tholuck, Ols-| Luke xxii. 22 with Matt. xxvi. 24), while it de- 
 hausen, Meyer). _ |monstrates the fact that even these seeming con- 
 
 We reject therefore asunfounded 1. the suppost- | tradictions in history must be co-included in the 
 tion of Chrysostom and all the ancients (among | divine counsel, chap. xiii. 19; xvii. 2.” Tholuck. 
 the moderns Kling), that Jesus once more ad-| The passage is Is. iii. 1 according to the Septua- 
 dressed the people publicly in these words; 2. the | gint. According to Meyer, Jesus is introduced 
 modification of this hypothesis in Lampe and] in this passage as addressing God, κύριε. Accord- 
 Bengel, who affirm that on His departure from | ing to Luthardt, it is a lament of the Evangelist 
 the temple, in the very act of withdrawal from|and of those like-minded with him, and dxog 
 the Jews, He shouted out these words to them | means the message that we actually receive from 
 from afar; 3. the conjecture of Besser and Lut-| Jesus. If, however, we adhere to the context, it 
 hardt, who hold that He uttered these remarks/| jigs the lament of the prophet, in his own name 
 respecting the Jews in the presence of the disci-|and that of his colleagues, over his time. But 
 ples; 4. finally, the fancy of De Wette, who sup-|the emphasis is upon the words: that it might 
 poses these reminiscences to have grown under | be fulfilled.—Herewith, undoubtedly, the la- 
 the hand of the Evangelist into a regular dis-| ment of the prophet becomes indirectly, and as a 
 course—one, however, not delivered by Jesus. | type, the lament of Christ (comp. Ps. xxii. 1). 
 fhe main support of assumptions of this kind | The prophets might lament over two things: 1. 
 has been found in the ἔκραξε καὶ eizev, ver. 44.| That men did not believingly receive thir ἀκοή 
 But the first word is employed by Joln in the} (the message heard by them—the prophets—or 
 sense of loud, public declarations (chap. 4. 153) the message which penetrated the ears of the 
 vii. 28, 387), and does not necessarily signify a|hearers); and 2. that men did not suffer their 
 shout from @ distance, or a final, vehement out- | prophetic wonders whereby they made plain the 
 cry. Andas for the aorists, it is not necessary | arm of the Lord, z. e., interpreted the great deeds 
 to regard them, with Tholuek, as resumptive|cf God, to be the means of revealing to them 
 Pliaperfects. On the contrary, the whole ‘isa rée-| these deeds in their significance. All this unbe- 
 sumé en. gros of the life of Jesus, in which sum-/j lief which opposed itself to them as an incipient 
 mary the account of the unbelief and obduracy | hardening, is now fulfilled in the perfect obdu- 
 of the great mass of the Jewish people and its|racy manifested by the Jews towards Jesus: to- 
 rulers is contrasted with the account of Christ’s| wards His preaching and His revelation of the 
 holy testimony to Himself. arm of the Lord in His miracles (by the arm of 
 
 Ver, 37. Bat though He had done such, | the Lord, Augustine and others incorrectly ap- 
 ete. —Tocuvra, Liicke, De Wette: So great ; Meyer, | prehend Christ Himself); hence the lament of 
 Yholuck: so many, so too the E. V. Its proper} the prophets is also fulfilled in the words of Je- 
 signification is: such signs as those He did;|susand His people. The saying is most signifi- 
 hence the nature of the signs itself determines | cantly chosen trom the beginning of the pro- 
 whether so great or so many should be under-| phecy about the suffering Messiah, Is. liii. The 
 stood. The passages chap. vi. 9; xiv. 9; xxii. | hardening began to be accomplished in the face 
 11 certainly seem, as Meyer remarks, to be in| of the sufferings of the prophets; its fulfilment 
 favor of the interpretation: so many; yet the|is completed in the crucifixion of Christ on the 
 generalness of the term is doubtless indicative | part of the Jews and in the rejection of the 
 of quality as well. Crucified and Risen One. 
 
CHAP. XII. 37-50. 
 
 897 
 
 Ver. 39. On this account they could not 
 believe, because Isaiah said again.— 
 According to Meyer διὰ tovro—or1, therefore, on 
 this account, has reference to what has gone be- 
 fore, ὦ. ὁ. the saying of ver. 88 contains the 
 ground for the saying ver. 40. On the other 
 hand, according to Theopbylact and many others, 
 also Tholuck and Luthardt, διὰ τοῦτο is prepara- 
 tive;—it announces the cause, ἡ. 6. the inability 
 to believe of ver. 59 explains why they did not 
 believe according to ver. 88. This interpretation 
 seems to be supported by the sequence of the 
 dicta; first Is. lili. 1, then Is. vi. 10, and Tho- 
 luck remarks: ‘ After the fact of their unbelief 
 is declared, the reason of it is assigned in the 
 fate of hardening decreed them by God.” But 
 their divinely decreed destiny, as a judicial in- 
 fliction, presupposes ther guilt in voluntarily 
 choosing unbelief, as it is also remarked by Tho- 
 luck: ‘* The fact that the guilt of the parties in- 
 volved is not excluded in such an actus judicialis 
 Dei in the Scriptural sense, is most plainly set 
 forth by the history of Pharaoh, in which it is 
 said in six places: he hardened himself; and in 
 six others: God hardened him.’’ Moreover it is 
 not necessary to regard Is. liii as the thought- 
 sequence of Is. vi.; with regard to facts the train 
 of ideas may be inverted, and thus it is doubtless 
 here. Fast upon the ov« ἐπίστευσαν follows the 
 οὐκ ἠδύναντο πιστεύειν as AjJudgment. Undoubt- 
 edly, therefore, διὰ τοῦτο is to be explained in 
 accordance with Meyer. Asin the prophet the 
 preaching of the prophet was the object by 
 
 means of which the judgment of hardening should | 
 
 be brought upon Israel, so in the evangelical his- 
 tory it was the manifestation of Jesus by word 
 and deed. That which might and should have 
 been a savor of life to the Jews, became a savor 
 of death to them; and herein was accomplisbed 
 their judgment of hardening. As the most 
 speaking type of this judgment the passage Is. 
 vi. 9, 10 is repeatedly cited: Matt. xiii. 14; Acts 
 xxviii. 26; Rom. xi. 8 (comp. Luke ii. 34). 
 
 The quotation from Is. vi. 9, 10 varies from 
 the letter of the original text, but in a way that 
 is agreeable to its sense. There the prophet is 
 commissioned to oceasion obduracy by his preach- 
 ing; here it is said, by way of historical report: 
 He hath hardened them. J. 6. the secondary or 
 instrumental cause mentioned by Isaiah is omit- 
 ted by the Evangelist, because in the latter, 
 Christ, in accordance with ver. 41, is at once the 
 secondary cause and the author of this hardness. 
 According to Isainh, God is the author or effi- 
 cient cause, in His revealed form, His δόξα; ac- 
 cording to John, Christ is the author, in His 
 divine glory, as the Christ of the Old Testament. 
 Hence there is no foundation in the text for the 
 assertion of Meyer (and Tholuck) that not 
 Christ, but God, is to be understood as the sub- 
 ject; the interpretation of Morus and others who 
 consider the nation itself as the subject, likewise 
 does violence to the text. According to Meyer, 
 on the other hand, Christ is, in the sense of the 
 Evangelist, the speaker in Isaiah, God the harden- 
 er, while ἰάσομαι has reference to Christ. The 
 assumption that the hardener cannot also be the 
 healer, is a groundless one. According to Tho- 
 luck ἰάσομαι should also be referred to God, 
 having, «s a negligence in expression, remained 
 
 in the first person: Grotius and others, and Lut- 
 hardt are correct in considering the whole as re- 
 ferring to Christ. The ‘negligence”’ is. how- 
 ever, conscious breviloquence; to be supple- 
 mented is: and as itis further written, That I 
 should heal them. This turn, however, has its 
 foundation inthe fact that the negation of καὶ 
 ἰάσομαι, etc. is not to lapse into the historical past 
 like the items of the hardening, and that there 
 is present to the mind of the Evangelist a dis- 
 tinction between Christ as the retributive God 
 of revelation and the historical Saviour. 
 
 Ver. 41. These things said Isaiah be- 
 cause [ὅτι] he saw his glory.—Meyer: ‘Ac- 
 cording to Is. vi. 1, it was indeed the glory of 
 God that was seen by the prophet (God sitting 
 upon His throne, attended by seraphim, efc.); in 
 accordance with the idea of the Logos, however, 
 the theophanies are appearances of the 1 ogos.”’ 
 Rather, the Logos whois about becoming in- 
 carnate, is Himself one with the δόξα of the 
 Father, although this again in the abstract is 
 distinguished from the δόξα of Christ (comp. 
 Heb. i. 8); and hence too the δόξα of God is one 
 with the Angel of the Presence (see Luke ii. 9), 
 although Christ again has also His divine-human 
 δόξα. His essential estate is the μορῴη Yeov. The 
 seeing of Christ on the part of the prophet 
 was not cognitive (Origen), but visionary (‘Tho- 
 Juck). Vatablus and others have, in opposition 
 to the context, referred αὐτοῦ to God._And he 
 (not dependent upon 67, the prophet) spoke of 
 Him. 
 
 [Alford: “Αὐτοῦ of Christ. The Evangelist 
 is giving his judgment,—having had his under- 
 standing opened (Luke xxiy. 49) to understand 
 the Scriptures,—¢hat the passage in Isaiah is spoken 
 of Christ. And indeed, str ctly considered, the 
 glory which Isaiah saw could only be that of the 
 Son, -who is the ἀπαύγασμα τῆς δόξης of the 
 Father, whom no eye hath seen.’”-—Wordsworth: 
 “The Evangelist here says that Esaias (Is. vi. 
 1-9) saw the glory of the Son. St. Paul says 
 (Acts xxviii. 25) that he heard the words of the 
 Holy Spirit. There is one glory, therefore, of 
 the Holy Trinity: and the glory of the Father is 
 the glory of the Son, and is the glory of the Holy 
 Ghost. (Theoph.) The glory οἵ the Ever-blessed 
 Trinity appeared to Isaiah, when he heard the 
 Angelic Holy, Holy, Holy (Is. vi. 3); and the 
 glory of the Trinity is here called the glory of 
 Christ, because Christ is God. (Cyri/).—There 
 is aremarkable resemblance to this passage in 
 the Book of Revelation (Rev. iv. 8-11), compared 
 with Rey. v. 12-14, where the glory ascribed to the 
 Holy Trinity, and the worship paid to the Holy 
 Trinity, is ascribed and paid to Christ; and is 
 therefore a clear evidence of His Divinity.” 
 —P.S.] 
 
 Ver. 42. Yet even of the rulers many 
 believed in him.—The Evangelist limits and 
 explains the preceding sentence. In relating 
 that many even of the rulers (Sanhedrists) be- 
 lieved on Christ, he cannot mean such people as 
 Nicodemus and Joseph of Arimathea (Meyer). 
 We must appreciate the fact that John distin- 
 guishes between the wider sense of the word 
 “believe” (chap. viii. 30) and its more limited 
 sense (chap. vii. 5; xx. 27). Manifestly, it is 
 belief in the wider sense of the term, inward 
 
898 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 historical recognition (‘*a'most faith’’), that is 
 here meant. ‘The Evangelist then proceeds to 
 explain how it happened that the great commo- 
 tion and awakening in the nation did not ripen 
 into a great conversion. 
 
 But because of the Pharisees they did 
 not confess (?¢ or Aim), e(c.-—The counterac- 
 tion of Pharisaism in its broadest sense is meant. 
 They did not confess, did not come forward with 
 the confession of their belief, for fear of excom- 
 munication. But excommunication seemed so 
 frightful to them because they loved honor among 
 men better than any (ἤπερ emphatically) honor 
 with God. This means in the first place objec- 
 tively the honor which men bestow by their re- 
 cognition, in contrast to the honor given by God. 
 This signification is, however, not exclusive of 
 the subjective sense in which we interpret that 
 honor of men to be of a human kind, but the 
 honor of God of a divine sort, 2 Mace. xiv. 42; 
 Rom. iii. 23. 
 
 Ver. 44. But Jesus cried aloud and said. 
 —A perfect antithesis to the honor-reeking 
 partyism of the Jews, which was the cause of 
 their unbelief, is now presented to us by the 
 Evangelist in Jesus’ testimony to Himself, as the 
 expression of His mental disposition or mind. 
 In the first place, the setling forth of the person of 
 Christ was free from ambition; it was a setting forth 
 of the glory of God. He sought singly and 
 alone the glory of God. Belief in Him should 
 be a belief in the living God to the same extent 
 as if it were no belief in Christ, ἡ. 6. as if belief 
 in His human, individual appearance were fully 
 merged in the divine glury of revelation of which 
 He was the Mediator. And thus, also, in cor- 
 respondence with the above, His appearance 
 should be to those who saw Him the image of 
 the appearance of the Father who sent Him. 
 
 So, moreover, the sending of Him was free from 
 selfish aims; being designed purely for the salva- 
 tion of those to whom He was sent. Being, as 
 Light that came into the world, in principle 
 purely a shining of God, so He was, in respect 
 ot His aim, absolutely the deliverance of be- 
 lievers from darkness, ver. 46. 
 
 Further, therefore, the operation of Christ was 
 likewise purely and exclusively of a redeeming species 
 without udinixture of a condemning agency. This 
 shining unto salvation and deliverance from 
 darkness is in so great anc exclusive a degree the 
 aiin of His mission that He is able to say: he 
 that shall have heard My word and not have kept 
 it (which will be proved at the Day of Judgment) 
 shall not be judged by Me. J. e. He came solely 
 and alone (in His one appearance as the Saviour 
 of the world). to save. But the word of God 
 which the unbeliever has not kept, but which 
 holds him fast in the evil consciousness of his un- 
 belief; the consciousness within him of the 
 divine mission that he has slighted—that shall 
 judge him at the last day (the ἐσχάτη ἡμέρα, 
 comp. chap. vi. 89, 40). 
 
 And this is then, finally, purely and absolutely a 
 Judgment of God, devoid of any humanly turbid, 
 individual admixture, because He has not spoken 
 of Himself, but entirely in accordance with the 
 ἐντολή οἵ God by which He was conducted ;— 
 and that, as it regards the purport (the εἰπεῖν) 
 nf what He said, as well as the form, the human 
 
 treatment and argument (the λαλεῖν). The ἔν- 
 roan, however, is not simply the commission laid 
 upon Him at His sending; it is God’s law for 
 Him—a law continually in operation, fitting 
 itself to each moment; it is the voice of God 
 within Him (‘¢an individual court of appeal’). 
 But as this life-law of the speech of Christ is 
 principally a commandment of God, so itis, in . 
 regard to its end and aim, eternal life; ἡ, 6. it 
 contains, imparts, is productive of, eternal life; 
 it develops into eternal life in the obedience of 
 faith. And Christ, being fully conscious that 
 Ile stands, with every word, between the God 
 who has commissioned Him and the eternal life 
 of the soul, says nothing in false selfism, but 
 gives utteranee to all things as the Father has 
 told them to Him. 7. 6. even in expression, His 
 word is thoroughly in accordance with Gud. So 
 Christ could testify of His works that they were 
 pure from all self-seeking and selfism, as though 
 He vanished out of each one; disappearing first 
 as a principle, in presence of the causal all- 
 agency of the personal God, and then theologi- 
 cally before the aim οἵ bringing salvation to 
 souls as the perfect Mediator. This is one side 
 of the divine-human revelation—and this, as a 
 clear mirror, is contrasted by John with the 
 sombre picture of that ambitious, selfish, utterly 
 falsified party righteousness which rejected the 
 Lord. In contemplating this we may not over- 
 look the other side, namely, that this pure re- 
 velation of God was accomplished by the very 
 perfection and perfect distinctness of the human 
 individuality of Christ. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The pause between the end of the prophetic 
 and the beginning of the high-priestly ministry 
 of Christ, is marked by the Evangelist with 
 an epilogue, which excites the certain expecta- 
 tion that the close of the second half of the 
 Gospel will also be furnished with its epilogue, 
 as a conclusion to the entire Gospel and also as 
 a companion piece to the prologue (see the In- 
 troduction and chap. xxi.) 
 
 2. Had Jesus been simply a Prophet, His work 
 would have been accomplished with the announce- 
 ment of judgment made by Him within the 
 temple after the rulers of the people had tempted 
 Him and hardened themselves against Him with- 
 in that building (see Comm. on Matt. p. 418, ete. 
 Am. Ed.). But the bond of fellowship with His 
 nation, the bond of high-priestly compassion, 
 now drew Him forth again from His conceal- 
 ment to the hour of the Paschal sacrifice. 
 
 3. The grief of the disciple that Israel hardened 
 himself in face of the full and perfect unfolding 
 of the life of the prophetic Christ, ver. 37. 
 
 4. The pacification of the Evangelist in sub- 
 missive contemplation of God’s word and provi- 
 dence, vers. 38-41. Analogous is the lament of 
 the Prophet and his pacification in which the 
 Evangelist merges himself. 
 
 5. The lament of the Prophet (Is liii.) abstractly 
 considered. The unbelief of the Jews in the 
 time of Isaiah impenitently opposed itself to the 
 preaching of the prophets as wellas to the arm 
 of the Lord,—His wonders and signs of judg- 
 ment. Hence the prophet saw in the sufferings 
 
CHAP. XII. 37-50. 
 a ae το τισι το “ ον Ὁ ΠΤ 
 
 of the prophethood the type of the suffering ser- 
 vant of God, the Messiah. And hence the great- 
 est of the Evangelists, in passing to the suffer- 
 ings of Christ, reverts to that lament of the 
 greatest of the prophets. He knows that lamen- 
 tationto have had its perfect fulfilment in the 
 face of the sufferings of Christ and in those 
 sufferings. Isaiah, in prophetic spirit, saw the 
 beginnings of unbelief of the Messianic promise, 
 the beginnings of impenitence and obduracy, 
 the beginnings of the suffering prophethood and 
 of judgment accelerated by the preaching,—and 
 depicted the future in advance; Jolin witnessed 
 the fulfilment of all this in the life of Jesus. 
 
 6. Unbelief, as an unwillingness to believe, was 
 punished even in Isaiah’s time with the inability 
 to believe, the judgment of obduracy. It is the 
 solicitous operation of the word of God which, 
 with a holy and even healing purpose, drives the 
 beginnings of judgment towards their comple- 
 tiou. The Evangelist, like the Prophet, becomes 
 tranquillized in adoring this judgment. 
 
 7. The Evangelist, with equal meaning, ex- 
 
 plains the unbelief of the Jews, which brought | 
 
 about the sufferings of Christ, by the introduc- 
 tion to Is. liii., and the judgment of impenitence 
 upon the Jews by the vision Is. vi. Conse- 
 quent upon the judgment of impenitence was the 
 destruction of the city, the climax of which was 
 reached by the burning of the temple; Isaiah 
 himself had seen the temple totter at the revela- 
 tion of the glory of Christ, the house being filled 
 with smoke at the appearance of the seraphim. 
 Hence these are doubtless symbolical ang ls of 
 fiery judgment, as, in like manner, the cherubim 
 are symbolical angels of divine providence under 
 its historical veil, in great storms especially ; an 
 explanation certainly more obvious than the 
 usual interpretation of VW. 
 
 ττ 
 
 8, Christ, in the Old Testament, the manifesta- 
 tion of the δόξα of God, as also the Angel of the 
 _ Presence (see Notes on ch. i. 14). 
 
 9. But the Evangelist is also necessitated to 
 assign the human, ethical reason for that divine 
 judgment in the unbelief of his nation. He 
 therefore repeatedly gives prominence to the m- 
 vlina‘ion to believe, found not only in the greater 
 part of the people but also in many of its rulers. 
 It is a fact of the highest significance that fear 
 of the Pharisees, of the enmity of the Pharisaic 
 party against Christ, was the ruin of everything 
 and prepared for the nation its tragic fate. It is 
 ἃ statement of startling gravity that all the 
 causes of the general apostasy were concen- 
 trated in the one sin of fear; and that the 
 different phases of fear: the fear of man, the 
 fear of spectres, the fear of shame and suffering, 
 were concentrated in the one form: the fear of 
 Pharisaic excommunication. Such fearful ruin 
 can the dominion of a Pharisaic terrorism effect. 
 This has been again demonstrated by the history 
 of the Reformation. And the true courage of 
 belief and conviction is as holy and replete with 
 blessing as that fear, in spite of allits pretended 
 holiness, is fatal and damnable. The emotion of 
 fear was, however, grounded on the impulse of 
 ambition, slavish devotion to the honor of Jewish 
 patriotism, irreproachable orthodoxy, Pharisaic 
 righteousness. Yet the ultimate reason of this 
 wordly ambition in hypocritico-spiritual apparel, 
 
 899 
 
 was the lack of a knowledge and sense of honor 
 with God, the lack_of true, inward spiritual life 
 and of a prayerful spirit,—spiritual lethargy, 
 spiritual death under the mask of the most fiery 
 life. 
 
 10. In contrast to the gloomy picture of fatal 
 and damnable ambition presented by Pharisaic 
 Judaism, which denied the honor of God in 
 Christ and finally blasphemed it and covered it 
 with shame on the cross, appears the briyht image 
 of the mind and self-presentation of Christ. He 
 sought nothing for Himself, with human selfism 
 and selfishness but made His life a pure sacrifice 
 for the glory of God and the salvation of the 
 world. So it is with His personality: it is the 
 pure ideality of His essenceas the manifestation 
 of God, ver. 44. Thus with the sending of Him: 
 it is the pure ideality of His appearance: the ἡ 
 glorification of the manifestation of God, ver. 45. 
 With His aim: itis the pure ideality of the trans- 
 figuration of the substantial world, of the en- 
 lightenment of the darkened world of sin, ver. 
 46. With His operation: it is the pure ideality 
 of redemption, ver. 47. With the judicial ope- 
 ration of His word: it is the pure ideality of 
 His coming to judgment, ver. 48. So itis with 
 the motive, the aim and even the expression οὗ 
 His word, ὁ. ὁ. the pure ideality of His obedience, 
 life and conduct even to the expression of His 
 word itself, vers. 49, 50. 
 
 11. We may sum up this résumé of the self- 
 presentation of Jesus in these words: Jesus was 
 the pure, perfect, divine-human hypostasis; 
 transparent as crystal in respect of the motive 
 of His life, the manifestation of the Father, 
 hence pure deyotion, in His love, to that portion 
 of the world that will receive salvation,—the 
 pure outpouring of eternal life. He was, how- 
 ever, just this complete personality because His 
 presentation by the Father was equally distinct 
 with His own presentation of the Father; ὁ. 6. 
 He was the complete divine-human individuality, 
 the complete character. Aud He gave proof of 
 His perfect personality as well as οἵ His perfeet 
 individuality because He, in perfect subjectivity, 
 continually transformed the general ἐντολή into 
 the momentary ἐντολῇ of His consciousness, or 
 kept the will of God in unison with His own will. 
 (Comp. Leben Jesu, 11. p. 1292.) 
 
 HOMILETICAL AND PRACTICAL. 
 
 The Evangelist’s retrospect of the public mi- 
 nistry of Christ and its apparently frustrated re- 
 sult.—This retrospect in the light of propheey.— 
 Yet they believed not. The yet of unbelievers 
 and the yet of believers, Ps. Ixxiii. 1: 1. Anan- 
 tithesis in which the reality of human freedom is 
 expressed; 2. the glory of divine judgment and 
 divine grace; 8. decision for eternity; 4. a con- 
 trast, as betwixt heaven and hell.—'he shocking 
 obduracy of the Jewish nation in view of Christ’s 
 full, divine revelation of life.—How unbelief is 
 changed from guiit to judgment: 1. Unwilling- 
 ness to believe, as a crime demanding judgment ; 
 2. inability to believe, as the judgment upon the 
 crime.—The fault contained in the unbelief of 
 the Jews a warning to all timés.—The form of 
 their fault: 
 
 1. Fear the cause of their unbe- 
 lief; a. asa fear of excommunication; ὁ. of ex- 
 
400 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 communication by the Pharisees. 2. Ambition 
 the foundation of their fear’ a morbid delight in 
 the fame of piety, righteousness, orthedoxy, e/e. 
 8. The want of knowledge, of spiritual life and 
 of a sens: of God's honor the foundation of their 
 morbid ambition.—The frightful effects of a Pha- 
 risaic ordinance of excommunication: 1, As dis- 
 played in our history; 2. in the history of the 
 middle ages; 3. as resulting from the very na- 
 ture of such an ordinance.—The curse of the 
 fear of man, especixlly in matters of faith.—The 
 ultimate and deepest cause of all evil the want 
 of a sense of God’s glory, Rom. i. 21.—Unholy 
 party spirit in its fa al effects: 1. Characteris- 
 tics of such party spirit: mutual belying, decep- 
 tion, exciting, fettering, 2. The fatal effects; a. 
 fear; ὦ. denial; ¢. universal ruin.--The rarity 
 and gloriousness of true frankness in the ser- 
 vice of truth.—Christ the Glory of God in the 
 Old Testament.—That the Jews despised the 
 glory which God gives, was manifest in that they 
 despised Christ, who, in Ilis righteousness, re- 
 vealed the glory of God.—Jesus cried aloud. The 
 solemn protestation of Jesus against the charge 
 of having arrogated to Himself a peculiar glory 
 as a false prophet.—The gloriously effulgent pic- 
 ture of the life of Jesus, who rejoiced in sacri- 
 fice, contrasted with the selfishness of His con- 
 temporaries: 1. They sought their own profit, 
 honor, life, efe.; He lived but for the cause of 
 God. 2. They, therefore, were slavishly depen- 
 dent one upon another; He stood free in God. 
 8. They, under the mask of zeal for the glory of 
 God, sought to mar and obliterate the radiant 
 image of His glory; Christ glorified the honor 
 of God and His mercy to His enemies by His per- 
 fect joyfulness in meeting shame.—Christ the 
 pure manifestation of God: 1. In His essence ; 
 9. in His aim; 3. in His work; 4. in His word. 
 —Christ the pure manifestation of God in the 
 clear distinctness of His personal nature.—What 
 distinguishes Christ’s tes imony to Himself from 
 allself praise: 1. His remounting unreservedly 
 to the source of ΠΠῚ5 life, the Father; 2. His sin- 
 gle aiming at [is life’s goal, the salvation of the 
 world.—How the unbeliever is unable to rid him- 
 self of the despised word of salvation, bearing it 
 With him, asan inward judgment, to the Last 
 Day, which day shall convert it into an outward 
 judgment also.—The Last Day a revelation of 
 inward judgment.—Christ’s clear law of life an 
 admonition to us to make our darkened life-law 
 clear —Christ’s law of life as the law of Iis free- 
 dom.—The Evangelist’s retrospect of the pro- 
 phetic work of Christ a proof that His high- 
 priestly and kingly work was yet to follow.— 
 The deep grief and the sublime pacification of 
 Prophet and Apostle (Isaiah, John) in regarding 
 the unbelief of their times. 
 
 Srarku, Cansrein: What happens, happens 
 not. because it has been foretold, but it was fore- 
 told because God foresaw that it would happen. 
 —-The truth of righteous and divine obduration, 
 —-Ver. 42. Hepincer: Blessed is the man to 
 whom the world, with all her rags of honor, is 
 crucified, and who holds her to be worth no 
 more than a thief on the gallows, Gal. iv. 16.— 
 Cramer: True, unfeigned belief must always be 
 in harmony with a man’s confession.—QUESNEL: 
 Stand we in whatsoever circumstances or situa- 
 
 tion we may, we are on no account to attach our- 
 selves to them; we must place our dependence 
 on nothing that men can deprive us of, if we de- 
 sire to obtain and keep that which God alone ean 
 give.—CANsTEIN: Christ always appeals to ths 
 Father when defending Himself against His ene- 
 mies. So may faithful servants of the word, 
 finding themselves in contempt and adversity, 
 trust in the ministry which they have received 
 from God.—Ver. 46, The sun is a fair light; 
 Christ, the Sun of Righteousness, many thou- 
 sand times fairer.—Ver. 47. A loyal servant of 
 the Word is sent only to bring salvation.—Ver. 
 48. QuesNneL: It is never permitted to the ser- 
 vants of Christ to avenge themselves on the de- 
 spisers of their preaching; it is God’s word; at 
 the right time He will judge such conduct. 
 
 Guriacu: The guilt of the Jews assumed such 
 magnitude in that they were not only inwardly 
 estranged from Jesus and His revelation, but also, 
 when, by the most glorious miracles, Jesus sup- 
 ported that highest proof (see chap. vii. 17), they 
 yet turned away from Him,.—The discourse from 
 ver. 44 is not a single one; in order to show the 
 inexcusableness of Jewish unbelief John subjoins 
 a summary of the Lord’s discourses; many re- 
 miniscences of former speeches. With ver. 44 
 comp. ch. vii. 16; v. 19; viii. 42.—With ver. 44 ch. 
 vill. 19; xiv. 10; chap. i.—With ver. 46 chap. i. 
 5; vill. 12; xii. 85.—With vers. 47 and 48 chap. 
 111, 17; v. 45, ete —With ver. 49 chap. viii. 28, 
 38.—With ver. 50 chap. vi. 39, 40; x. 11.—His 
 revelation was nothing but light, life-and love. 
 
 Brauny: Elisha did twelve miracles, Elijah 
 fewer still, and if we reckon up all the miracles 
 of the prophets we find taat seventy-four were 
 performed by them: those of Moses are esti- 
 mated at seventy-six. But although John cliro- 
 nicles but seven, he remarks, chap. xxi. 25, that 
 the world would not contain the books that would 
 have to be written if all the deeds of Jesus should 
 be detailed. (Interesting from a theological 
 point of view; homiletically a quantitative nu- 
 meration of all the miracles would be unadvisa- 
 ble. As to the Mumber Seven of John the case 
 is of course quite different). And yet they be- 
 lieved not on Lim. Awful yet/—In sins of con- 
 science the beginning is to fear and flee.—With- 
 out confession, faith soon wanes and its light 
 threatens to become extinct. 
 
 Gossner: We fear the excommunication of 
 men, but not the excommunication of God, of 
 Christ.—This fear of an unrighteous excommuni- 
 cation may plunge us into eternal perdition, into 
 the eternal excommunication of God.—lt is 
 possible for a soul to be saved without external 
 communion with the Church, without sacray 
 ments administered by priests, if it be unright- 
 eously shut out from them.—Let us therefore fear 
 nothing but excommunication from Christ in our 
 hearts, nothing but separation from the love of 
 Christ.—Faith is the name of the way that leads 
 from darkness into ligbt.—Ver. 48. The hearing 
 of God’s word is never without result; a man 
 cannot remain neutral with regard to it; it is 
 either, or—friend or foe—grace or judgment.— 
 Ver. 50. He preaches with exceeding joyfulness 
 who speaks nothing from himself; when it is 
 His (God’s) word and not the preacher’s babble 
 or work of art. 
 
CHAP. XII. 37-50. 
 
 Hrusner: The secret, inward conviction of 
 the divine mission of Jesus makes him so much 
 the more culpable who is ashamed of acknow- 
 Jedging such a conviction.—The confession of 
 ihe gospel, the confession of Jesus, is of particular 
 worth in times when it involves shame.—How 
 many dangers and hinderances to free confes- 
 sion there are in high positions! The fear of 
 men, and ambition are the mightiest impediments 
 to outspoken belief.—Pharisees. Entire parties 
 may exert an influence in the repression and 
 hinderance of the go-pel.—To reject Jesus is to 
 reject God.—Ilis judging at some future day shall 
 not be partial, as on account of personal injuries 
 inflicted by unbelievers. The unbeliever will be 
 condemned by his own conscience. Unbelief 
 bears its julge within itself.—Christ left no 
 particle of His duty undone. So it was no fault 
 of His if men would not believe. 
 
 ScHLELERMACHER: There is but one. honor— 
 and that is the honor which is in God's sight; 
 there is but one fear which does not debase men 
 —and that is the fear that says: How should I 
 do this great wickedness and sin against God? 
 But we do commit sin against God and His Spirit, 
 if we seal up within our hearts what we in their 
 inmost depths account as truth, and put a bar to 
 its outgoing and further operation. For as com- 
 mon property and possession the Lord has en- 
 dowed us with all spiritual gifts.—Some are of 
 opinion that it was the general design of the 
 Lord to turn aside the belief of mankind in 
 great measure from His own person and direct 
 it towards Him who sent Him; others think: 
 All the fuith that He demands must be directed 
 to Him and His person alone. Let us avoid the 
 one and the other extreme, whilst we combine the 
 two, tor such was the Redeemer’s intention.— 
 In view of His Passion and Death saith the Re- 
 deemer: [ know that His commandment is life 
 everlasting. 
 
 Besser: Perhaps the expression that so fre- 
 quently and emphatically recurs in the discourses 
 of the Lord, to the effect, namely, that God had 
 sent Him, should also serve to designate Him as 
 the Angel (Ambassador) of the Lord in the 
 Scriptures of the Old Testament.—Srigr: John 
 knows no other true and full belief than that 
 which makes confession. 
 
 [Craven: From Augustine: Ver. 38. It is 
 evident that the arm of the Lord isthe Son of God 
 Himself.—Vers. 37, 58. God predicted the un- 
 belief of the Jews but did not cause it; He does 
 not compel men to sin because He knows they 
 will sin.—Vers. 39, 40. If any ask why they 
 could not, I answer, Because they would not—it 
 is the fault of the human will that they could 
 not. They well deserved this—God hardens and 
 blinds a man by forsaking and not supporting 
 him.—Vers. 42, 43. As their faith grew, their 
 love of human praise grew still more, and out- 
 stripped it.—Vers. 44, 45. He signifies that He 
 is more than He appears to be.—We believe an 
 Apostle, but we do not believe zz an Apostle.— 
 Ver. 46. He saith to His disciples, Ye are the 
 light of the world, but He does not say, Ye are come 
 a light into the world that whosoever believeth in you, 
 βίο. All saints are lights but they are so by 
 faith [reflection] because they are enlightened 
 by Himn.—Ver. 47. J judge Him not, 1. e. not now; 
 
 26 
 
 401 
 
 now is the time of mercy, afterward will be the 
 time of judgment.—Ver. 49. He Himself is the 
 Word which the Father speaketh.—-From Cury- 
 sostom: Vers. 37, 88. The prophets had pre- 
 dicted this very unbelief, and He came [amongst 
 other intents] that it might be made manifest.— 
 That is expressive not of the cause but of the 
 event: they did not disbelieve because Isaiah 
 said they would, Esaias said they would because 
 they would.—Ver. 39. Could not, a common form 
 of speech among ourselves; we say, 7 cannot love 
 such a man, meaning only a vehement will.—Vers. 
 39, 40. He does not leave us except we wish Him; 
 we begin to forsake first.—As it is not the fault 
 of the sun that it hurts weak eyes, so neither is 
 God to blame for punishing those who do not 
 attend to His words.—Ver. 43. The praise [glory] 
 of God is publicly to confess Christ; the praise 
 [glory] of men is to glory in earthly things.— 
 Ver. 47. Iam not the cause of his judgment, but 
 he is himself by despising My words.—Ver. 48. 
 That this (vers. 46, 47) might not serve to en- 
 courage sloth, He warns of a terrible judgment 
 about to come.-——From Lirany of the Cuurci 
 or Enauanp: Vers. 387-40. ‘*From all hardness of 
 heart, and contempt of Thy Word and command- 
 ment, good Lord, deliver us.” 
 
 [from Burxirr: Vers. 38-41. The reference 
 is to Is. vi. ὃ; whence a clear argument for 
 Christ’s divinity may be drawn.—Ver. 87. Let 
 not the ministers of Christ be discouraged at 
 their want of success, when they consider the 
 small success of our Lord’s own ministry.—Ver. 
 38. Isaiah’s complaint of the small success of 
 his preaching, a prophecy of the like success 
 that Christ and His ministers should have under 
 the gospel.—The gospel in all ages has met with 
 more that rejected it than have savingly enter- 
 tained it.—Vers. 38, 40. When men close their 
 eyes wilfully, itis just with God to close their 
 eyes judicially.—The infidelity of a people is to 
 be resolved into the perverseness of their own 
 wills, and not to any judicial blindness wrought 
 by God uponthem antecedent to their own sin.— 
 God’s act of hardening was consequential upon 
 their sinning.—Ver. 42. Evenin times and places 
 where infidelity most prevails, the ministry of 
 the word shall not be altogether without fruit.— 
 Fear of men has kept many from believing on 
 Christ, and more from confessing Him.—-Ver. 
 43. They valued applause from men, more than 
 God’s approving them; no greater snare to draw 
 persons trom duty than an inordinate love of 
 their own reputation.—How often is the applause 
 of men preferred before the commendation of 
 God.—Ver. 45. We do not see Christ aright un- 
 less we see Him to be truly God.—The Father is 
 not to be seen but in the Son.—Ver. 46. The 
 dreadful judgment denounced by Christ against 
 all unbelievers.—Vers. 46, 47. Learn—1l. Christ 
 and His doctrine inseparable; 2. rejecters of 
 Christ and His doctrine shall ποῦ escape the 
 judgment of Christ at the last day; 3. were 
 there no other witness against rejecters, the word 
 preached would be sufficient.—The word preach- 
 ed is now the rule of diving, hereafter it shall be 
 the rule of judging. 
 
 [From M. Henry: Vers. 87-41. The honor 
 done to our Lord by the Old Testament prophets. 
 —Two things said concerning untractable Israel 
 
402 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 —1l. they did not believe; 2. they could not be- 
 lieve.—They could not believe because—l. they 
 would not, a moral impotency like that of one 
 accustomed to do evil, Jer. xiii. 23; 2. God had 
 blinded their eyes, God is not the author of sin and 
 yet, (1) a righteous hand of God sometimes to be 
 acknowledged in the blindness of those who per- 
 sist in sin as punishment for preceding resist- 
 ance, (2) judicial blindness is threatened against 
 those who wilfully persist in wickedness.—Vers. 
 
 2, 43. Many professed more kinduess for Christ. 
 than they had, these had more than they 
 were willing to profess.—A struggle between 
 their convictions anil corruptions.—There are 
 more good people than we think there are— 
 some are better than they seem.—The power 
 of the world in smothering convictions.—Observe 
 concerning these believers—l. wherein they failed 
 —in not confessing Christ; 2. what they feared— 
 disgrace and damage; 3. the ground of their fear 
 —they loved the praise of men more than the 
 praise of Gol.—Love of the praise of men—l. as 
 a by-end in that which is good, will make a man 
 a hypocrite where religion is in fashion; 2. as ἃ 
 principle in that which is evil, will make one an 
 apostate where religion is in disgrace.—Ver. 44. 
 Jesus cried [aloud] and said: this intimates His 
 boldness and earnestness in speaking.—Vers. 44- 
 46. The privileges and dignities of those that be- 
 lieve, they are brought into—l. an honorable ae- 
 guaintance with God; 2.a comfortable enjoyment of 
 themselves.—Vers. 47, 48. The peril of those 
 that believe not; observe—l. who they are 
 whose unbelief is here condemned—those who 
 hear and believe not; 2. the constructive malig- 
 nity of their unbelief—a rejection of Christ; 3. 
 the forbearance of Jesus toward them; 4. their 
 certain judgment at the great day.—Vers. 49, 50. 
 The authority of Christ—l. His commission from 
 the Father; 2. the design of that commission— 
 life everlasting; ὃ. His own observance of the 
 instructions thereof.—Our Lord learned obedience 
 Himself before ie taught it to us.—Those who 
 disobey Christ despise everlasting life. 
 
 {From Doppripge: Vers. 42, 43. Strange in- 
 fatuation! that the human mind should be capa- 
 ble of believing that there isa God, and yet of pre- 
 ferring the creature before Him.—From Scort: 
 Vers. 42, 43. That will not be accounted true 
 faith which does not overcome [worldly] ambi- 
 tion, and induce its possessors to confess Carist 
 before His enemies.—Chief Rulers are especially 
 in danger of prevaricating.—From A. CLharka 
 —Vers. 42, 43. Many persons are liberal in their 
 condemnation of the Jews who are probably 
 committing the same sort of transgression under 
 circumstances which heighten their iniquity.— 
 It is possible for a man to credit the four Evan- 
 gelists [the entire Bible] and yet live and die an 
 infile) so far as his own salvation is concerned. 
 
 [From Srrer: Vers. 39, 40. The predicted ju- 
 dicial hardening [of the Jews] in the tulfilment of 
 which, unbelief itself becomes only a new sign 
 [to us] in proof.—The guilt of unbelief rested 
 solely with Israel —Vers. 87-43. Of the unbe- 
 lieving there are, according to St. John, two 
 classes—1. the unsusceptible and hardened; 2. 
 those who confess not in spite of their [imper- 
 fect | delief—He knows no other genuine and perfect 
 faith than that which confesses.—Ver. 5U. The 
 
 commission 7s, in its ground and aim,'according 
 to its design and indwelling power, life everlasting 
 for all who believe. 
 
 [From A Pratn Commentary (Oxford): Ver. 
 46, It is evidently implied that He found all the 
 world in darkness. From Barnes: Ver. 87. 
 The Jews did not believe as a nation.—Vers, 42, 
 43. True faith is active—it overcomes the fear of 
 man, it prompts to self-denying duties.—Ver. 48. 
 Hath one that judgeth him: He will carry his own 
 condemnation with him, μὲς own conscience will con- 
 demn him.—Learn that—l. a guilty couscience 
 needs no accuser; 2. the words of Christ will be 
 remembered by the rejecter; 3. this [rejection] 
 will be the source of his condemuation; 4. the 
 couscience of the sinner will concur with the sen- 
 tence of Christ in the great day; 5. the word that 
 Christ has spoken will be that by which the sinner 
 will be judged in the last day.—Ver. 50. 1715 com- 
 mandment ts life everlasting, 1. 6. the cause or source 
 of everlasting life.—The [one] reason of the ear- 
 nestness and fidelity of Jesus—He saw that eter- 
 nil life depended on faithful preaching.—Every 
 minister should have a deep and abiding convic- 
 tion that he delivers a message connected with the 
 eternal welfare of his hearers; under the influence 
 of this belief he should preach fearlessly.—The 
 close of the public ministry of Christ; such a close 
 as all His ministers should desire to make. 
 
 [From Ryte: Ver. 37. Where there is the 
 greatest quantity of the form of religion, there is 
 often the greatest proportion of formali/y and wn- 
 belief.—Ver. 38. It isa singular fact that the very 
 chapter which the Jews have been most unwilling 
 to believe should begin with the question— Who 
 hath believed our report?2—lIf the Jews had not 
 been unbelieving, the Scriptures would have been 
 untrue.—‘+ Darkness does not blind men so muc4 
 as light, unless God renews the mind by His 
 Spirit.””. [Rottock.]—Remark how seeing, under- 
 standing, being converted, and being healed, are 
 linked together.—Ver. 42. Many of the Chief 
 Rulers believed: their faith was only of the head 
 and not of the heart—they were cowards.— 
 Ver. 43. The same miserable motive is still ruin- 
 ing myriads of souls —‘* They were not willing 
 to part with their great places in the magis- 
 tracy.”’ [Poong.]—Ver. 48. There will be a re- 
 surrection of all faithful servants at the last day. 
 
 [From Owen: Ver. 40. He hath blinded— 
 hardened; this He did mediately or by the instru- 
 mentality of the truth; the indirect agency of 
 truth when resisted to render the soul insensible 
 to divine love is equally certain and dreadful in 
 its results as though the effect were produced by 
 a direct agency upon the heart.—Ver. 50. His 
 commandment contains in itself the germ and 
 principle of eternal life, and when received into 
 the soul results in everlasting salvation. 
 
 [From ρον: Ver. 40. Although God was 
 the unwilling cause of their blindness, it was 
 their wicked will that gave to the cause its effect: 
 —Their perverse will transformed His merey 
 into judgment; his means of softening into re- 
 sults of hardening—thus does the same sun that 
 melts the wax harden the clay.—Ver. 42. A type 
 fulfilled in nearly every age of advancement and 
 beneficent resolution.—Ver. 50. God’s divine, 
 authoritative word implanted within our soul ὃ 
 eternal life in its very element and essence. | 
 
CHAP. XIII. 1-380. 403 
 Seen eee a SE ee 
 
 VI. 
 
 THE RETURN OF JESUS FROM CONCEALMENT, IN LOVE TO HIS OWN. THE SEPARATION IN THE CIRCLE 
 OF DISCIPLES ITSELF. THE ABASHMENT AND AGITATION OF THE FAITHFUL. THE SEPARATION 
 AND WITHDRAWAL OF JUDAS. THE FOOT-WASHING OF CHRIST A GLORIFICATION OF HOSPITALITY, 
 AS OF MINISTERING MASTERSHIP. SYMBOLISM AND FOUNDATION OF BROTHERLY DISCIPLINE IN 
 THE CHURCH. THE DYNAMICAL SEPARATION OF THE ADVERSARY FROM THE DISCIPLESHIP OF 
 
 JESUS. 
 Cuap. XIII. 1-80. 
 
 (Comp. Matt. xxvi. 17-85; Mark xiv. 12-31; Luke xxii. 7-38; vers. 1-15 Pericope for 
 Maundy-Thursday). 
 
 1 Now [but] before the feast of the passover, when Jesus knew [Jesus knowing] 
 that his hour was come [{coming]' that he should depart out of this world unto the 
 Father, having loved his own which were (who remained behind) in the world, he 
 
 2 [omit he] loved them unto the end. And supper being ended [the meal being 
 about to begin, or, having begun]? the devil having now (already, 77] put into the 
 heart of Judas Iscariot, Simon’s son, to betray him [put into the heart, ὦ. 6.,ὄ sug- 
 
 3 gested that Judas Iscariot, the son of Simon, should betray him]; ‘Jesus [6]: 
 knowing that the Father had given [him, αὐτῷ ] all things into his hands, and that 
 he was come [came forth, ἐξηλύεν] from God, and went [was going, ὁπάγει] to God ; 
 
 4 He riseth from supper [the meal],° and laid [layeth] aside his garments [the outer 
 
 5 or, upper garment] ;° and took a towel and girded himself. After that [thereupon 
 or, then] he poureth water into a [the] basin, and [and he] began to wash the disci- 
 
 6 ples’ feet, and to wipe them with the towel wherewith he was girded. Then cometh 
 he [so he cometh] to Simon Peter: [,] and Peter [he] saith unto him, Lord, dost 
 
 7 tlou wash my feet? Jesus answered and said unto him, What I do thou knowest 
 
 8 not now; but thou shalt know [wilt learn, understand] hereafter. Peter saith unto 
 him, Thou shalt never [Never shalt thou] wash my feet. Jesus answered him, if I 
 
 9 wash thee not, thou hast no part with [in] me. Simon Petersaith unto him, Lord, 
 
 Ὁ not my feet only, but also my [the] hands, and my [the] head. Jesus saith to him, 
 He that is washed [hath been bathed] needeth not save to wash his [the] feet [need- 
 eth not to wash himself (save his feet)],’ but is clean every whit [wholly, entirely 
 
 11 clean]: and ye are clean, but not all. For he knew whoshould [was about to] be- 
 
 tray him; therefore [for this reason] said he, Ye are not all clean. 
 
 12 So after he had washed their feet, and had taken his garments [upper 
 
 garment] and was set [had sat]* down again, he said unto them, Know [Un- 
 
 13 derstand] ye what I have. done to you? Ye call me Master [the Teacher] and 
 
 14 [the] Lord: and ye say well; forsolam. IfI then, your [the] Lord and Master 
 
 [the Teacher], have washed your feet; ye also ought to wash one another’s feet. 
 
 15 For [have given you an example, that ye [also] should do as I have done to you. 
 
 16 Verily, verily, I say unto you, The [A] servant is not greater than his lord; nei- 
 
 ther he that is sent [nor one sent] greater than he that sent [the one sending] him. 
 
 17 If ye know these things, happy [blessed] are ye if ye do them [the same]. 
 
 18 I speak not of you all: I know whom I have chosen [I chose]: but (thus ἐξ 7s) 
 
 that the Scripture may be fulfilled, ‘ He that eateth bread with me hath lifted up® 
 
 19 his heel against me.” (Ps. xli. 9). Now [From henceforth] I tell you before it 
 
 come [hath come to pass], that, when it is [hath] come to pass, ye may believe that 
 
 20 Lamhe. [He, the Messiah indicated in Psalm xli.9]. Verily, verily, [say unto you, 
 
 He that receiveth whomsoever I send receiveth me; and [but] he that receiveth 
 me receiveth him that sent me. 
 
 21 When Jesus had thus said, he [Having said this, Jesus] was troubled in spirit, 
 
 and testified, and said, Verily, verily, I say unto you, that one of you shall [will} 
 
404 THE GOSPEL ACCORDING TO JOHN. 
 " οἰ 
 22 betray me. Then [omit then]'° the disciples looked one on another [at one another] 
 23 doubting [being uncertain (azopo%pevor)} of whom hespake. Now” there was lean- 
 ing [reclining at the table] on [in] Jesus’ bosom one of his disciples, whom Jesus 
 24 loved. Simon Peter therefore beckoned [beckoneth, maketh a sign, νεύξε] to him, 
 that he should ask who it should be of whom he spake [and saith to him, say, who 
 25 is it of whom he speaketh]?”” He then [But he] lying [leaning back (thus), dva- 
 26 πεσὼν (o5cws)] on Jesus’ breast saith unto him, Lord, wio is it? Jesus [therefore] 
 answered, He it is to whom [ shall give a sop, when 1 have dipped 7 [for whom 1 
 shall dip the sop (morsel) and give it to him].* And when he had dipped the 
 sop he gave it [Having therefore dipped the sop, he taketh and giveth it] to Judas 
 27 Iscariot, the son of Simon [to Judas, the son of Simon Iscariot ].!° And after the 
 sop Satan entered into him. Then [Therefore] said Jesus unto him, That { What] 
 thou doest, do quickly. 
 28 Now [But] no man [no one of those reclining] at the table knew [understood] 
 29 for what intent he spake [said] this unto him. For some of them thought, because 
 Judas had the bag [kept the purse] that Jesus had [omit had] said unto him, Buy 
 those things that we have need of against [Buy what we need for] the feast; or, 
 30 that he should give something to the poor. He then, having received the sop, went 
 immediately out; and [but] it was night. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1.—In accordance with Codd. A. B. K. Sin. and others, Lachmann, Tischendorf, we should read ἦλθεν, not ἐλήλν 
 θεν. “The Perfect resulted from the recollection of chap. xii. 25.” Meyer. [Alford, fregelles and Westcott and Hort like 
 wise read ἦλθεν, cume, was coming.—P. 8.] 
 
 2 Ver. 2.—B. L. X. Sin., etc. ; γινομένου instead of γενομένου ; a momentous difference. [Lachmann and Alford read 
 γενομένου (cum cana facta sit), but Tregelles, Tischend. ed.-8th, Westcott and Hurt give the preference to γινομένου 
 (cum cena fieretur), which is supported by &. B. Origen. Noyes and Conant translate: supper being served; Altord: when 
 supper was begun. The E. V. (supper being ended) is inconsistent with ver. 12, where the Saviour placed Himself again at 
 the table, and with ver. 26, where the meal is still goingon. ‘The aorist crept in as the more usual form in disregard of the 
 chronology.-- P. 8.] 
 
 3 Ver. 2.—Vhe reading ἵνα παραδοῖ αὐτὸν ᾿Ιούδας Ξίμωνος ᾿Ισκαριώτης, in accordance with B. L. M. X. Sin.. Copt., Arm., 
 Vulgate, efe , received by Tischendorf, affirmed by Meyer to be the correct one, is not entitled to prevail against the reading 
 given by A. D., e¢e., Lachmann [which is the text. rec. followed by the E. V.: ets τὴν καρδίαν ᾿[ούδα Σίμωνος ᾿Ισκαριώτου ἵνα 
 παραδῷ (Lachm. παραδοῖ) αὐτόν]. Meyer interprets the above reading: When the devil had already made his plot (taken it 
 into his own heart) that Judas should betray Him, and remarks that this reading was early (so early as Origen) misunderstood 
 to be an account of the seduction of Judas by the devil. Fear was, however, probably entertained that fatalism might find 
 a support in the Recepta, and thus originated a conjecture which, however, without its being remarked, must necessarily 
 have a far more fatalistic effect. [Lhe preponderance of authority is in favor of the more difficult reading: ets τὴν καρδίαν 
 iva παραδοῖ αὐτὸν ᾿Ιούδας &. Ἴσκ., which is adopted by ‘Tregelles, Alford, Tischend., ed. 8th, Westcott and Hort. The text. 
 rec. looks likea rearran zement to escape the difficulty of construction. The subjunctive form παραδοῖ is unusual in the 
 New Testament, but sustained by ἐᾷ, B.D... The text. rec. reads παραδῴ.--Ρ, 8.] 
 
 4 Ver. 3.—The words ὃ Ἰησοῦς are wanting in B. D. L. X. Sin., ete. Cod. A.and others give them. They might easily 
 have been omitted because they seemed unnecessary in the already involved sentence. 
 
 5 Ver. 4._[Lange inserts the gloss after the meal: “ which should now begin, and is hindered by the circumstance that 
 no one performs the hospitable rite of foot-washing.”” See Exzc.—P. 8.] 
 
 6 Ver. 4.—{ Lange: das Oberkleid, Ta ἱμάτια may mean the outer and inner garment, or, as here, and often simply the 
 outer garment, mantle, pallium (different from the tunic or χιτών. and worn over it), which was wrapped around the body 
 or fastened about the shoulders, and was often laid aside, comp. Matt. xxi. 7.8; Acts vii. 58; xxii.20. ‘There is no necessity 
 to suppose that Jesus literally divested Himself as the basest of slaves.—P. 8. Ξ 
 
 7 Ver. 10.—{Vischendorf, ed. Sth, (1869), omits, in accordance with Orig. and Cod. Sin., ἢ τοὺς πόδας, which he gave in 
 the ed. of 1859 in accordance with A. C.3 B* G., ete. ; Lachmann, Trezelles and Alford retaiu ct μὴ τοὺς πόδας, in accordarce 
 with B. C.* K. L., etc.; Westcott and Hort put itin brackets. Meyer explains the omission from the following καθ. ὅλος. 
 If we read simply οὐκ ἔχε: χρείαν νίψασθαι, we would have to translate: hath no need to wish himself.—P.§.] 
 
 3 Ver. 12.—Vischendorf: καὶ ἀνέπεσεν in accordance with Codd. [X.] B. C.,* ete. In favor of καί are also A. L. and others. 
 [The text. rec. o nits the second καί and reads ἀναπεσών.---Ρ, 8.] 
 
 9 Ver. 18.—{ Instead of ἐπῆρεν (B.C. 1). L. Lachm. Treg. Alf., Westcott and Hort), Tischendorf, ed. 8th, reads ἐπῆρκεν 
 with &. A. U. I1.—P. 8.] 
 
 10 Ver, 22.—|Tischendorf, Alford, Westcott and Hort omit οὖν in accordance with δὲ, B. C.; Lachmann gives it ac- 
 cording to N.* A.D. L., etc. Tregelles retains it, but in brackets. Its insertion is easier accounted for than its omission. 
 —P.8.] 
 
 11 Ver 23.—[Tischendorf, Tregelles, Alf., Westcott and Hort, omit δέ in accordance witb B. C.* L.; Lachmann gives it 
 eccording to ἐᾷ, A. C2 D., ete.) ᾽ 
 
 12 Ver, 24.—[ Codd. [X.] B. C. [1.], L. X. Vulgate and Origen read καὶ λέγει αὐτῷ: εἰπέ τίς ἐστιν, περὶ οὗ λέ- 
 yeu. The reading πυθέσιθαί τίς av εἴη {text. rec.) seems modeled after ver. 25.—[The latter reading has the authority of 
 A. Ὦ.Γ. A. A. I.; but the former is adopted by Treg., Alf., Lischend., Westcott and Ilort.—P. 8 ] 
 
 τὸ Ver. 25.—The δέ, omitted by Tischendorf [{Treg., Alf., Westcott and Hort] in accordance with [X.] B.C., retained by 
 Lachmann, in accordance with A. EB. F.G., manifestly places the conduct of John ina certain antithesis to the expression 
 of Peter. The οὖν in Codd. Ὁ. L. M., seems to be exegetical, ὁ, e., it explains how Peter intended his speeck ; Say, eéc., ¢. ¢., 
 ask the Master. 
 
 14 Ver. 26.—The reading in Tischendorf in accordance with B. C. L., efc.: βάψω τὸ ψωμίον καὶ δώσω αὐτῷ obliterates 
 the more exact sense. The first ἐμβάψας [βάψας with &.] in Lachmann, in accordance with A. D. Κα. seems to be con 
 formed from βάψας in aceordance with the second ἐμβάψας which is inits right place. [βάψας οὖν in accordance with δῷ, 
 B.C. L.; καὶ éuBapas with A. T. A. A. X. I1.,2 efe. ‘Tregelles, Alford, Tischend., ed. 8, and Westcott and Hort agree in read- 
 ing: ᾧ ἐγὼ Baw τὸ ψωμίον καὶ δώσω aito—for whom 1 shall dip the sop and give it to him. Wachmann’s reading ᾧ ἐγὼ 
 ἐμβάψας τὸ ψωμίον ἐπιδώσω, and the reading of the text. rec.: ᾧ ἐγὼ βάψας τὸ ψωμίον ἐπιδώσω, which is preferred by 
 Lange, requires the translation to whom, having dipped the sop, I shall give it, or, for whom I shall dip the sop and to whom 1 
 
 srall guve it.—P. 8.) . 
 
 1s Ver. 26.—[The correct reading is Ἰούδᾳ Σίμωνος ᾿Ισκαριώτου. according to δὲ, B. Ο. L. M., etc., Tischend., Alf, 
 Yreg., Westcott and Hort., over against ᾿Ισκαριώ τῇ of the text rec., which is conformed to vi. 7U.—P. 5. 
 
CHAP. XIII. 1-30. 
 
 408 
 
 eee Ξε ο ο κε 5555555.5555ε555υἐϑεοθοσυ σασθαι τ 
 
 EXEGETICAL AND CRITICAL. 
 
 [Here begins the third main part of the gospel 
 of John setting forth the glorification of Christ 
 as the suffering High Priest and the victorious 
 King. It issubdivided intothreesections. The 
 first treats of His private glorification in the 
 midst of His disciples; the foot-washing, the 
 parting discourses and the sacerdotal prayer, 
 chs. xiii.-xvii.; the second His public glorifica- 
 tion in His passion and death, clis. xviii. and xix. ; 
 the third His full glorification in His resurrce- 
 tion and reappearance among His disciples as 
 the pledge of His abiding presence to the end of 
 time, chs. xx. and xxi. With ch. xiii. we ap- 
 proach the Holy of holies in the earthly life of 
 our Lord. Having completed His prophetic office 
 and public ministry, He spent the evening before 
 His crucifixion in the quiet circle of His disciples 
 and friends, and poured out before them His 
 heart, in full view of the sacrifice on the-cross by 
 which He was shortly to show in fact His bound- 
 less love to them and to the whole world. Such 
 an evening occurred but once in the world’s 
 history: the fullness of eternity itself was con- 
 densed into a few fleeting moments. The farewell 
 words of our Lord, chs. xiii. 31—xvii. 26, stand 
 alone even in the Book of books. The nearest ap- 
 proach to them we may find in the parting song 
 and blessing of Moses (Deut. xxxii. and xxxiii.), 
 and the farewell address of Paul to the elders 
 of Ephesus (Acts xx. 17ff.). A more remote 
 parallel is the prophetic picture in the second 
 part of Isaiah, the prince and evangelist among 
 the prophets, especially ch. liii., where the Mes- 
 siah is represented as a man of sorrows who bore 
 our griefs and carried our sorrows, who was 
 wounded for our transgressions and bruised for 
 our iniquities. The last words of our Lord to 
 His own combine the deepest emotion with se- 
 rene repose; they are solemn, weighty and af- 
 fecting beyond description; they seem to sound 
 directly from heaven, and they lift the reader 
 ligh above time and space. We have here more 
 than words, we have things, verities, acts of in- 
 finite love going out from God and going into the 
 hearts of men. The main idea is: I in the 
 Father, the Father in Me; I in the believers, the 
 believers in Me, sharing My glory; or, as Bengel 
 puts it: 1 came from My Father in heaven, I ful- 
 filled His will on earth, [now return to My Father. 
 (‘‘ Veni a Patre, fui in mundo, vado ad Palrem’’). 
 No disciple was so well qualified to apprehend, 
 preserve and record these farewell words, as 
 the bosom friend of Jesus who, during their de- 
 livery, reclined on His breast and heard the beat- 
 ings of His heart. He omits an account of the 
 institution of the Lord’s Supper, as being already 
 sufficiently known from the other Gospels, but 
 these discourses, as also those in chs. iv. and vi., 
 are full of the ideas of vital union with Christ 
 and the commuopion of saints, which the sacrament 
 symbolizes. lu the same way John omits the 
 form of baptism, but unfolds the underlying idea 
 of regeneration (ch. iii.). Comp. on these won- 
 derful chapters the introductory remarks of Dr. 
 Lange below on ch. xiii. 81 and ch. xvii.*--P. 5.1 
 
 _ # [The remarks of Ewald, Johann. Schri/ten, I. p, 344 ff, 
 
 On the hypotheses of modern criticism (Bret- 
 schneider, Strauss, Baur, efc.), concerning the 
 history of the foot-washing, see Meyer [p. 492]. 
 On the relation of the Johannean account of the 
 farewell-repast of Jesus to that found in the 
 Synoptists, comp. Comm. on Matthew, chap. xxvi. 
 [Am. ed. p. 454 ff, where the English literature 
 on this difficult question of chronology with many 
 additional remarks 1s supplied.—P.8.]. After 
 that general examination it will here suffice for 
 us to render prominent once more the agreement 
 between John and the Synoptists in those parti- 
 cular passages in which it is disputed. Thus 
 here vers. 1-4; ver. 27; chap. xviii. 28; chap. 
 xix. 31. 
 
 Bynius, Wichelhaus (/Zistory of the Passion) 
 and Rope (1856) hold that the repast of the foot- 
 washing was not identical with the feast of the 
 Passover. This view, is, indeed, not tenable 
 in its separation of the two repasts;—there is, 
 however, some truth in it, inasmuch as two 
 divisions in the Last Supper are to be definitely 
 distinguished, of which divisions the Synoptists 
 portray preéminently the second, ἢ. 6. the in- 
 stitution of the Lord’s Supper, while John brings 
 into relief the first section, ἡ. 6. the Jewish pas- 
 chal feast,—that which has been transformed 
 into the typical Christian love-feasts. That the 
 Christian Agape, in its distinction from the Lord’s 
 Supper and yet in conjunction with the same, 
 was already existent at the time when John 
 wrote his Gospel, is evident from 1 Cor. xi. 17 ff., 
 ete.; Jude ver. 12; 2 Pet. ii. 13; probably also 
 from Acts ii. 42, 46; vi. 2. That, moreover, the 
 Agape preceded the celebration of the Supper 
 in the Apostolic Church, is evidenced by 1 Cor. 
 xi. 20, 21 and by the fact that down to Augus- 
 tine’s time the African Church retained the 
 custom of holding a common feast in the Church 
 on Maundy Thursday, previous to the recep- 
 tion of the Lord’s: Supper; this was the case 
 long after the ordinary Agapes had been separa- 
 ted from the Lord’s Supper. (There was doubt- 
 less, however, a more decided separation of the 
 Love Feast and the Communion in the Western 
 than in the Eastern Church). 
 
 Now if in John’s time the Agape already ex- 
 isted in the stead of the Paschal feast, we can 
 readily comprehend that the term ἀγαπᾷν, ---δ 
 expression which of itself signifies: to testify 
 love,—might have a double meaning inthe mouth 
 of John, and thus imply: He showed them His 
 love by the Agape, ‘The mysterious expression 
 of the Evangelist seems to contain still more of 
 design when we consider that τὸ τέλος was like- 
 wise indicative of the religious ceremony, the 
 celebration .of initiation. ‘lhe scarce translata- 
 ble word: unto the end, unto the decision He loved 
 
 are also worth reading. ‘What Christ discussed,” he says, 
 “with the Twelve in these hours, our Apostle describes here 
 with a vivacity and quiet flow of composition which even sur- 
 passes all his former reports of the discourses of Christ, but 
 which after all is doubtless only a weak attempt to fully re- 
 produce the infinite glow of holy love and divine earnestness 
 with which Christ addressed to them His earthly farewell.” 
 This is rather a left-handed compliment to John, but it will 
 do for Ewald, who, in his own way, is an enthusiastic admirer 
 of the fourth Gospel and with the intuition of genius lvoks 
 often deeper into its meaning than many an orthodox com 
 mentator. On p. 359 he characterizes these parting dix 
 courses as “the greatest and most wonderful” piece.of com 
 position.—P. 8.] 
 
406 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 them (or: His love to them brought on His end 
 together with its [His love’s] completion; or, as 
 Zinzendorf has it: He loved Himself to death, 
 brought on death by loving), contains for Chris- 
 tian Greek readers the assonance of the thought: 
 He gaye them the Agape in anticipation of the 
 Christian festival of initiation, of Christian ini- 
 tiation into the fellowship of His death by the 
 Leord’s Supper. 
 
 Since Christ desired to develop the Passover 
 into the New Testament form of the Supper, it 
 Was quite significant that He so ordered the 
 feast that the Passover itself took place before 
 the beginning of the 15th Nisan and only the 
 Supper fell into the full feast. Therefore He 
 cume early with the disciples to Jerusalem and 
 commenced the celebration before the turning- 
 point of the two days, 7. 6. before six o'clock on 
 the evening of the 14th Nisan; so early was it 
 that the conclusion of the Paschal feast or ori- 
 ginal Agape was reached before six o'clock, or, 
 at all events, just about that hour. This simple 
 supposition removes all difficulties, especially 
 when it is observed that in those days the accu- 
 racy of our measurement pf time had no ex- 
 istence. 
 
 Ver. 1. But before the feast of the pass- 
 over, cic. [Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, 
 εἰδὼς ὁ ᾽Ιησοῦς ὅτι ἦλϑεν αὐτοῦ ἡ ὥρα 
 ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς 
 τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν 
 τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὑτούς. 
 Ditferent constructions: 
 
 1. The first sentence continues to the close 
 ver. 5 [or rather ver. 4—P. §.] and the apodosis 
 begins with the words ver. 4: “δ rose from 
 supper” (Griesbach, Matthii [Bleek, Ebrard, 
 Westcott and Hort] and others). If we make it 
 the evening before the festal eve, or the evening 
 of the 18th Nisan and allow of no pause, the 
 history is continued uninterruptedly through the 
 night until the end of chap. xvii., and the cruci- 
 fixion follows the next day, on the 14th, still be- 
 fore the feast. This assumption is contradicted 
 by a. the exceedingly difficult construction (comp. 
 chap. vi, 22); ὁ. the different sense of εἰδώς, vers. 
 land 3; the distinction is entirely blotted out 
 if we consider the second εἰδώς a repetition of the 
 first,and the words: εἰς τέλος, efe. a parenthesis. 
 (Bleek: Before the feast, when Jesus knew that 
 His hour was come to depart out of this world 
 unto the Father, having loved His own who were 
 in the world—He did Jove them unto the end—-, 
 when arepast was spread, efc.). The Evange- 
 list had in view a twofold great antithesis re- 
 dounding to the glorification of the Lord. ‘The 
 first (ver. 1) glorifies especially His love, where- 
 by in the love-feast itself He revealed His love 
 to the. disciples unto the consummation; the 
 second (vers. 2-4) especially glorifies His hu- 
 mility, in which He washed the disciples’ feet, 
 although He knew, of Himself, that the Father 
 was already tendering omnipotence to Him and 
 that the Satanie betrayer was amongst the dis- 
 ciples. These two specifically different consid- 
 erations cannot be mingled without obliterating 
 
 * (Lachmann, Tischendorf (ed. 8th), Tregelles and Alford 
 agree in making a stop after αὐτούς. But Westcott and Hort, 
 with Griesbach, Matthwi, Scholz, put ἀγαπήσας--αὐτούς in 
 perenthesis and close the sentence with ver. 4.—P. 8.] 
 
 the sense of the entire passage. 6. The formal 
 ending of the sentence ver. 1 is equally clear. 
 
 2. The first sentence comes to a conclusion 
 with the first verse (Vulgate, Luther, Liicke, 
 Lachmann,-etc. [Ewald, Hengstenberg, Godet]). 
 Still there are various conceptions: 
 
 a. Kling, Luthardt and others connect πρὸ 
 τῆς ἑορτῆς, ele. with εἰδώς : when Sesus knew before 
 the feast of the passover. But this would render 
 the designation of the time unmeaning. 
 
 6. Application of the πρὸ τῆς, ete. to ἀγαπῆσας 
 (Wieseler, Tholuck) in this sense: having even 
 before the feast, in His consciousness of His ap- 
 proaching departure (chap. xii. 23), loved Lis own, 
 He loved them more than ever at the end. In con- 
 nection with this, Tholuck observes, that it is 
 impossible to interpret ἠγάπησεν αὐτοῖς with 
 Liicke: 216 gave them a proof of His love, and he 
 maintains that it indicates merely’a loving frame 
 of mind. Bunt certainly it may mean a loving 
 mood manifesting itself by a sign. And this ad- 
 mitted, the loving mood relapses into the proof 
 of love. 
 
 c. Application of πρὸ τῆς to the entire history. 
 Meyer thinks that if it had been the eve of the 
 feast (the evening of the 14th Nisan) John must 
 have written: τῇ πρώτῃ τῶν ἀζύμων. The chro- 
 nological turning-point seems to be obscured in 
 this place by the fear of ““ Harmonistics.” Τῇ 
 πρώτῃ τῶν ἀζύμων and mpd τῆς ἑορτῆς are the 
 self-same thing. .We make πρὸ τῆς, efc. relate 
 to the mysterious and significant εἰς τέλος ἠγά- 
 mnoev αὐτούς. But before the feast He came for- 
 ward again (contrast to what has gone before). 
 Then He earried His love to the τέλος. The 
 completed expression of His love brought along 
 with it the completion of His life. In particu- 
 lar, namely, He manifested at the love-feast the 
 humility of His love. 
 
 Jesus, knowing [εἰδὼς ὁ ‘Iyo.].—The δέ 
 [after πρό at the beginning of the verse] is of 
 great moment here, serving also as an e.ucida- 
 tion. Jesus had withdrawn Himself. Bui before 
 the beginning of the feast He was again drawn 
 forth by the consciousness that His hour was 
 come, and by His love to His own, and now He 
 loved them so that the end, or the crisis, was the 
 result. ‘The love-feast brought the crisis. And 
 so, even though the primary reference of the 
 words of the first verse is to the disciples, they 
 also relate to the great mass of His own in the 
 world. He came back and carried out His work 
 of love to the end. He loved Himself to His 
 end, to death, for the paschal feast brought on 
 the decision of the betrayer and hence His death, 
 Ἢ γάπησεν, therefore, has reference undoubt- 
 edly to the whole love-feast, and the like is true 
 of πρὸ τῆς ἑορτῆς. Before the paschal evening 
 had fully begun, Judas went out into the night; 
 with his departure τὸ τέλος was decided; Jesus’ 
 act of love had induced the decision. But the 
 more definite date was the leaving of Bethany 
 for Jerusalem: that was the expression of His 
 love by which the end was occasioned, The re- 
 ference of the words ἀγαπήσας τοὺς ἰδίους to the 
 foregoing: to Jepart unto the Father, after He 
 had loved (Meyer), is void of meaning; but the 
 interpretation: ‘*He rendered them the last 
 testimony of His love,” likewise withholds from 
 εἰς τέλος its rights. 
 
CHAP. XIII. 1-30. 
 
 Ver. 2. And when the meal had begun, 
 or, supper being served [καὶ δείπνου 
 ycvowévov]|.—rhe introduction of δεῖπνον with- 
 out an article is explained by the fact that John 
 has already indicated the nature of the δεῖπνον 
 by the ἠγάπησεν in the first verse. ‘It seems un- 
 favorable to the idea that it was the paschal 
 meal (Wichelhaus), but as ἀπὸ δείπνου, ἐπὶ δεῖπνον 
 ἰέναι mean: after the repast, to goto table, so 
 δείπνου γινομένου does not mean: when @ meal 
 took place, but it signifies when the meal took 
 place or was about to take piace, to wit, the repast 
 of this day, and .that was the festive meal.” 
 Tholuck. Should we even read γενομένου (see the 
 TexruaL ΝΟΤΕΒ), it would not mean: after the 
 repast was over (Luther, Hofmann [E. V.]), but 
 after it had already begun. According to Meyer 
 and many others this meal was not the supper; 
 John, they say, assumes that to be already known 
 to his readers (it having been celebrated on the 
 same evening). Hence, according to Meyer the 
 paschal meal is omitted. According to. Baur itis 
 omitted because the author of the Gospel chap. 
 vi. connected it with the second paschal feast of 
 Jesus; according to Strauss the Wvangelist knew 
 nothing of the Supper. [According to Schenkel 
 John intended to guard against ascribing a magical 
 effect to the Lord’s Supper, and to prevent sacra- 
 niental controversies. but this could have been 
 done more effectually by plain instruction.— 
 Pus] 
 
 The meal having begun, or, being 
 served.—That is, they had alrea’dy reciined, 
 vers. 4, 12. [Not being ended, as in the E. V. 
 See Texruat Nores.—P. 8. ] 
 
 The devil having already put it into 
 the heart of Judas [τοὺ δεαβόλου ἤδη 
 βεβληκότος εἰς τὴν Kapdiav|—Yhe explana- 
 tion of Meyer, when the devil had already imude his 
 plot [had put it into vs heart], is untenable (see 
 TexruaL Nores).* Strange indeed it would be 
 if the Aeart of the devil were the subject of this 
 announcement, independently of the fact tiat 
 after all there would be little sénse in the state- 
 ment: the devil had resolved within himself, e/c. 
 As if such athing were dependent on the resolve 
 of the devil. ‘he condition of affairs is this: 
 the devil had sown the thought, the ἐπεϑυμία, of 
 betrayal in Judas’ heart; the wicked counsel be- 
 comes a firm decree only in ver. 27. Itis true 
 that, according to Matthew, Judas had previously 
 been to the high-priests and negotiated with 
 them; this fact, however, does not preclude sub- 
 sequent waverings and conflicts on the part of 
 the unhappy man. Now while the first antithesis 
 was general in its character and referred to the 
 whole love-feast, this second antithesis is special 
 and bas reference to the humility of the love of 
 Jesus which found expression in the washing of 
 the disciples’ feet. Yet the words: the devil 
 having, cie., are to be primarily referred as a 
 supplement to the foregoing, in this sense: the 
 brooding treason in the breast of Judas did not 
 hinder the Lord from causing the repast to com- 
 mence. Perhaps, however, it is likewise in- 
 tended that the words should mark out Judas as 
 the chief author of the dispute which arose 
 
 * [Alford calls it “wholly unworthy of a scholar and 
 simply absurd.” He explains βεβληκότος, etc. suggested, pro- 
 posed, viz., to the mind of Judas.—P. 8. ] 
 
 401 
 
 among the disciples on this occasion as to their 
 respective ranks,—a dispute chronicled by Luke. 
 No doubt the unwillingness of each one of the 
 disciples to take upon himself the office of the 
 foot-washing was one of the modes in which their 
 contentious spirit manifested itself (Luke xxii. 
 24, 27; ancient exegetes; Leben Jesu, IL. Ὁ. 
 1314). Euthymius Zigabenus sees in the men- 
 tion of Judas a trait illustrative of the long- 
 suffering of Jesus: the truth of this view Meyer 
 groundlessly denies. 
 
 Ver. 3. Jesus, knowing.—Albeit He had the 
 presentiment of His glory; namely 1. the pre- 
 sentiment of Hlis elevation to divine power; 2. 
 of His perfected mission resting upon His de- 
 scent from the Father; 3. of His imminent ele- 
 vation to the throne of glory. 
 
 Ver. 4. He riseth from supper.—The con- 
 trasc of His service with the presentiment of His 
 lofty dignity. He rises to perform the foot- 
 washing. Since this was ordinarily done by 
 slaves previous to the commencement of the meal, 
 in the absence of a slave the duty naturally de- 
 volved upon the humblest of the circle. In this 
 assumption lay the fuse that kindled the disciples’ 
 last strife for preéminence. At all events the 
 dispute recounted by Luke appears to have been 
 in part the occasion of the foot-washing. Ac- 
 cording to Strauss, De Wette, Meyer and others 
 this is not the place for that dispute. It was, 
 however, natural for it to break out more than 
 once, and we should be attributing too great a 
 piece of inaccuracy to Luke, were we to imagine 
 that his placing of it in the history of the Supper 
 was altogether erroneous. According to Meyer 
 and Tholuck no such cause was requisite to in- 
 duce Jesus to wash the disciples’ feet; they main- 
 tain that the act was a purely symbolical one. 
 But thisisin opposition to the realism of the life 
 οἵ Jesus and commingles the Old and New Tes- 
 taments. Symbolism set forth in ceremonies is of 
 the Old Testament. Wichelhaus discovers in the 
 foot-washing an indication that the entertain- 
 ment was no paschal feast, since, if it had been, 
 the host must have assumed the duty. As con- 
 tradictory to this view we cannot, with Tholuck, 
 cite Luke vii. 44, affirming that the washing of 
 the feet was not always practiced. The omission 
 of it there isreprehended. Manifestly, the very 
 absence of the host proves that it was the time 
 of the celebration of the Passover. On the even- 
 ing of the 18th Nisan the host might have 
 charged himself with the foot-washing; on the 
 evening of the 14th Nisan he was obliged to eat 
 in company with his family-circle as the father 
 of the house and was thus prevented from per- 
 forming the rite in question. For he did not 
 sup with the circle of disciples; here the posi- 
 tion of father of the family belonged to Jesus. 
 
 Layeth aside His outer garment [τὸ 
 ἱμάτια. Bengel: eas vestes, que lotionem im- 
 pedirent.—P. S.J|—The prompt and joyous ala- 
 crity of the Lord is picturesquely delineated by 
 the rapid succession of the several sentences in 
 designation of the several acts. The fact of His 
 girding Himself contrasts with the expectation 
 that others shouid have done it for Him. 
 
 Ver. 5. Into the wash-basin [τὸν vi7- 
 T7pa].—lInto the one appointed which stood 
 there. [Grotius: Mihil ministerti omitiit.] From 
 
408 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 this trait as well as from the expression: 716 
 girded Himself, we perceive that the foot-washing 
 was anticipated and had been left undone in de- 
 fault of a servant, or a disciple willing to dis- 
 charge the office. 
 
 And He began [καὶ ἤρξατο].---ἴἰτῦ un- 
 doubtedly seems to follow from the relation of 
 ver. 5 to ver. 6, that He had already washed the 
 feet of other disciples when He came to Peter 
 (Meyer), because the whole proceeding is already 
 described ver. 5. But Heseems too to have come 
 soon to Peter, since the latter interrupted His 
 work as He was beginning. It would also be con- 
 trary to the inversion of orders of rank in the 
 foot-washing if Jesus had begun with a disciple 
 who was in acertain respect the first. Augus- 
 tine and many Catholic exegetes make Peter the 
 first; Chrysostom and others, on the contrary, 
 conceive Judas to have been the first. 
 
 Ver. 6. Dost thou wash my feet ?—<Ac- 
 cording to Tholuck (with reference to Clurysost ), 
 this is a refusal from reverence, only after the re- 
 proof of Jesus becoming ἃ refusal from self-will. 
 Yet the unmistakable reverence is lacking in a 
 true sense of the extraordinariness and spiritual 
 significance of the action,—is lacking in fullsub- 
 mission; thus a germ of self-will Jent its influ- 
 ence even here. At ali events Peter applied to 
 the action of Jesus the same rule of outward 
 rank, which effectually hindered the introduction 
 into his own mind of the idea that Ae should wash 
 the feet of his fellow-disciples. 
 
 Ver.7. Thou knowest not now, but 
 thou wilt know hereafter [σὺ οὐκ oldac 
 ἄρτι, γνώσῃ δὲ μετὰ tTavr7a].—The anti- 
 thesis of oi, μου 15. sternly met by the antithesis 
 of ἐγώ and of. According to Chrysostom and 
 others, also Tholuck [Hengstenberg, Ewald], 
 μετὰ ταῦτα is indicative of subsequent enlighten- 
 ment [after the day of Pentecost]; according to 
 Luthardt it means: in eternity; according to De 
 Wette and Meyer, the expianation ver. 12 ff. 
 That explanation is doubtless intended in the 
 first, instance, not, howevér, to the exclusion of 
 a progressive experience or knowledge in Chris- 
 tian illumination. Calvin: Quavis scientia doctior 
 hee iynorantie species (est), cum Domino concedt- 
 mus, ut supra nos sapiat. 
 
 Ver. 8. Peter saith unto Him, Never 
 shalt Thou wash my feet [vi μὴ. .. εἰς 
 τὸν aiova].—Again the self-will of the apostle 
 develops into open contradiction and disobe- 
 dience,—as on the occasion when Jesus an- 
 nounced that He was about to tread the path of 
 suffering, Matt. xvi. 22. The connection be- 
 tween the two passages is discoverable, on the 
 one hand, in the great attachment and reverence 
 which Peter entertained for the Lord; but, on 
 the other hand, also, in his cleaving to the ex- 
 ternal glory and sovereignty of Christ and in 
 coveting a share thereof for himself. Christ 
 now began practically with His self-humiliation 
 to turn Peter’s moral view of the world upside 
 down; Peter, meanwhile, instead of divining the 
 blessing of the cross enfolded in this act, strug— 
 gled with anxious forebodings against its pricks. 
 Christ’s washing of the disciples’ feet was an 
 affair utterly repugnant to his soul. Never; 
 properly—to eternity, into the won; εἰς τὸν αἰῶνα. 
 
 If I wash thee not.—lIn this ease too Jesus 
 
 must give utterance to a threat, as in Matt. xvi. 
 23, before Peter’s strong self-will is brought into 
 subjection. This strong self-will is indicated in 
 the further history of Peter and likewise by the 
 words of Jesus John xxi. 18. Hence the saying 
 of Jesus was true, primarily, in the literal sense, 
 not, indeed, in the seuse ascribed to it by Peter, 
 viz., If Ido not corporeally cleanse thy feet,— 
 but: if thou accept not my service of love in this 
 washing of thy feet. Veter, had he persistently 
 vetused, would have put an end to the relation- 
 ship between disciple and Master. The entire 
 relationship was made dependent on this single 
 point. No fortuitous thought was therehy in- 
 volved, but a symbolico-typicai act. Insomuch 
 as this is true, Peter’s resistance was, in the first 
 place, a negation of the act of religion symbo- 
 lized by Christ; in the second place, a refusal to 
 have his life purified by the Lord; a fatal pro- 
 testation,—this latter—-against that spiritual 
 foot-washing, for example, which was appor- 
 tioned him chap. xxi. and without which he could 
 have had no part in Clirist; his resistance was, 
 finally, a revolt against that ordinance obtaining 
 in the kingdom,—the law of ministering love 
 and humility in the Church of Christ ;—a revolt 
 which would in no wise have fitted him for his 
 place as the first pioneer of that kingdcem. 
 
 Thou hast no part with Me [οὐκ ἔχεις 
 μέρος μετ᾽ éEvov].*—Matt. xxiv. dl, ete. (DN 
 pam oy p20) i. 6. in the same kingdom and the 
 same glory of the kingdom, they being founded 
 on loving and serving. According to Maldonatus 
 and others, the menace contains a renouncemeut 
 of personal friendship; according to Grotius an 
 announcement of the loss of eternal life; accord- 
 ing to Bengel, Luthardt and others it signifies: 
 no part in my cleansing. The latter explanation 
 is, however, not demanded, as Tholuck thinks it 
 is, by the ethical and symbolical sense of the 
 washing (in so far as this sense is presupposed, 
 which is certainly tobe assumed). The outward 
 washing is accompanied by that which is inward, 
 i. 6. moral purification; from this, however, the 
 future blessing must be distinguished. Bap- 
 tism is attended by the renunciation of sin, but 
 the blessing of it is communion with Christ and 
 Christians in this present world; the Lord’s Sup- 
 per is attended by the sealing of reconciliation 
 and the communication of the new life of Christ: 
 but its future blessing is communion with Christ 
 and with Christians in the resurrection. The 
 view represented by Bengel, Luthardt and Tho- 
 luck might be designated as one-sided or ultra- 
 Reformed. 
 
 Ver. 9. But also my hands and my head. 
 —An utterance prompted by the agitation and 
 entire subjection of the disciple Not for all 
 the world would he lose the fellowship of Jesus. 
 He would be washed by Him asa child; he of- 
 fers to Him all the uncovered portions of his 
 body: his hands, his feet, his head. A trace of 
 dictutorialness is, however, still visible in this act 
 of submission; a fact connected with his appre- 
 hension of the action of Christ; he still regards 
 itin too great measure as an outward or legal 
 thing and does not yet fully perceive the simple, 
 
 * [The corresponding classical phrase would be οὐκ ἔχεις 
 or ματέχεις μέρος μου.--Ρ. 8.] 
 
CHAP. XIII. 1-30. 
 
 409 
 
 ‘Spiritual symbolicalness which appertains to it 
 
 when viewed in accordance with the idea of 
 Christ. Hence a third reprimand is necessary, 
 
 albeit one of dispassionate mildness. 
 
 Ver. 10. He that hath bathed, needeth 
 not to wash himself.—Not a shade of doubt 
 (as. for instance, by Tholuck) should be cast on 
 the fact that Jesus primarily proclaims a law of 
 the Jewish ordinances relative to purification 
 (Michaelis, efe.). But this ordinance consisted 
 not in the custom of bathing before each meal 
 (Wetstein), and then again washing the feet, de- 
 filed by the going torth to the meal, or washing 
 the feet again separately on account of their pol- 
 lution by the bath-water itself (Beza). Rather, 
 the bathing is indicative of the yreater and rarer 
 purification,—tle foot-washing of the minor and 
 daily one, such as was requisite each time that 
 the traveller paused for rest or refreshment. 
 Provided, therefore, that a man had seasonably 
 bathed himself in conformity to the ordinance, 
 he ueeded, on such an occasion as the present 
 one, nought save to wash his feet. Jesus, then, 
 declares in the first place, on Peter’s demanding 
 a bath for his whole body, that he must content 
 himself with the washing of his fect, in ac- 
 cordance with the law which regulated this cus- 
 tom. But at the same time He pronounces the 
 spiritual law of life in conformity to which He 
 would wash the feet of His people spiritually and 
 symbolically. Ye are bathed in the spiritual 
 sense and thus cleanin general (although not all 
 of you); hence ye need, in this sense, but the 
 washing of your feet. 
 
 What is the meaning of this? A distinction 
 must here be made between the signification of 
 the saying asa rule of Christian ethics, and as 
 the rule of an ecclesiastical ordinance. Relative 
 to the former. Origen: they were cleanin general 
 through baptism;* it was obligatory merely that 
 the inferior parts, the affections, should be puri- 
 fied. Theod., Herak.: Clean by means of the 
 doctrine; their feet must be consecrated to the 
 apostleship. Chrysost.: Clean through the word 
 (chap. xv. 3); the washing of their feet signi- 
 fied that they had still to learn humility. ‘The 
 latter interpretation is doubtless the true one. 
 As disciples, they had received, inthe fellowship 
 and the Word of Christ, the principle of their 
 general purification or regeneration; but they 
 must, by the shaming example of their Lord an 
 Master, be cleansed from ambition and other sins 
 which had clung to their feet, their endeavorings, 
 in their pilgrimage as disciples. 
 
 The maxim generalized reads thus for Chris- 
 tians; Justification must be followed by sanetifica- 
 tion or daily repentance (evangelical theologians). 
 Connected with this is the symbolicat interpreta- 
 tion with reference to the ecclesiastical ordinance 
 in Cyprian, Aug. and others: ‘They were clean 
 through baptism, and had need but of the Sacra- 
 mentum poenitentize.” Only not ina legai sense. 
 The manner in which Christ made the love-feast 
 with the foot-washing a purificative preparation 
 for the Supper, is a vivid type for the evangeli- 
 
 * [The reference of ὃ λελουμένος to baptism as the “ bath 
 of regeneration (Tit. iii. 5; Kph. v. 20), is also defended 
 by Theodor. Mopsy., Augustine, Erasmus, Olshausen, Ewald, 
 Ilengstenberg, Godet, Wordsworth, but wholly denied by 
 Meyer, who, like Lange, sees the purifying element in the 
 word, as in chap. XV. 3.—2’. 8. 
 
 cal, ecclesiastical ordinance, in accordance with 
 which a purificative, disciplinary preparation or 
 confession precedes the celebration of the Lord’s 
 Supper.  Itis not altogether clear how Tholuck, 
 after De Wette, Liicke (so too Meyer) can pro. 
 test against the universal, symbolical signifi- 
 cance, originally intended, of Chrisv’s words; 
 for together with the primary signification of the 
 act fur the disciples, its second universal, Chris- 
 tian, moral signification is established; and the 
 latter contains likewise the ecclesiastical ordi- 
 nance in embryo. Be it observed, furthermore, 
 that the declaration relative to the needs of the disci- 
 ples must by no means be confounded with the en- 
 Jorcement of the example of Jesus upon the disciples 
 (vers. 14, 15), although the second consideration 
 corresponds with the first. 
 
 And yeare clean.—Application of His words 
 to the disciples. —But not all.—A hint at the 
 traitor. Since he does not stand in the com- 
 munion of Jesus and His word, or, figuratively 
 speaking, is not bathed, the foot-washing is vain 
 in his case. ‘Such further comments on our 
 passage as impute to it a polemical tendency 
 against Peter, in spite of chap. i. 42; vi. 68, ete. 
 (Strauss, Schwegler, Baur, Hlilgenf.), and even 
 credit Peter with the demand for an Ebionite 
 lavation of the whole body (Hilgenf.), are pure 
 fabrications.”’ Meyer. 
 
 Ver. 12. Know ye what 7 have done to 
 you.—Namely, the meanirg and significance of 
 it. Herewith begins the introduction to the ex- 
 planation. 
 
 Ver. 13. The Teacher and the Lord [ὁ 
 διδάσκαλος καὶ ὁ κύριος "].---Ἴδ and 73) 
 were likewise the titles given by the Rabbins’ 
 scholars to their masters (Lightfoot and others). 
 With the relation of the Master, who was also the 
 Lord (in a theoretico-practical school), corres- 
 ponded the relation of the disciples, who were 
 also servants. 
 
 Ver. 14. If I then, e’c.—If your Lord has 
 performed for you this service of a slave, ye 
 must do likewise to one another. One another. 
 Much more should ye, in conformity to your na- 
 tural cobrdination, discharge for onoanother this 
 lowly office of seli-denying love. But since the 
 disciples were to be under a l.fe-long obligation 
 te self-abasement in humble love, this act of 
 Christ must also suggest to their minds the 
 spiritual fact of His having ever thus served them 
 in a spiritual sense. The sign of His self-hu- 
 miliation hitherto in slavery to legal ordinances 
 should thus be to them a presage of Ilis im- 
 pending self-humiliation unto the death of the 
 slave. And so neither had the Lord in mind the 
 outward copying of Ilis action, but rather the 
 spiritual imitation of it. This imitation in the 
 service of love and humility is to consist, how- 
 ever, specifically in a mutual foot-washing, ὦ e., 
 in efforts for the purification and emancipation 
 of our brother from the sin that cleaves to him. 
 If we would show our brother the right way and 
 lead him in it as we should, we must do it in the 
 Spirit of humility, of subordination in self-deny- 
 ing love; thus done, itis an act of the greatest 
 self-denial. Reprehension or reproof adminis- 
 
 *[The nominative of the titlo, after verbs of designation ; 569 
 } Winer, p. 172, 7th ed., and Buttman, JV. 2. Gr, p. 182.—P 82 
 
410 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 tered from the high horse or throne is no foot- 
 washing. 
 
 Hence it is remarkable that the literal foot- 
 washing gradually gained ground as a ceremony 
 in the church at a time when the spiritual foot- 
 washing receded more and more before hierar- 
 chical pride, lust of power and austerity (See the 
 Article Musswuschung, by H. Merz in Herzog’s 
 Reai-Eneyklopidie, with reference to Bingham, 
 1V. 394). It follows from Augustine's Hpistol., 
 118 al Januarium, that it was in use during his 
 time, though without definite appoiutment of the 
 day. Bernard of Clairvaux desired to convert 
 the customary Catholic ceremony into a sacra- 
 ment; without success. Catholic argumentation 
 for the tradition of this rite does not sufficiently 
 discriminate between the ancient custom of hos- 
 pitality (1 Tim. v. 10). which of course extends 
 forward into Christian times, anil the rise of 
 the Catholic ceremony. On Maundy-Thursday 
 Catholic monarchs and the pope symbolically 
 practise it upon twelve poor ollmen., Upon this 
 Bengel sarcastically comments thus: ‘* Magis 
 admirandus foret pontifrx, Unius regis, quam duodecim 
 pauperum pedes, seria humilitate, lavans.’’ Luther 
 counsels the substitution of a bath for the poor 
 men when they really stand in need of one. Yet 
 we cannot avoid recalling the beautiful saying of 
 Claudius touching ceremonies that have become 
 void: ‘they are little flags, floating above the 
 surface of the waters and showing where a richly 
 Sreighted ship hath sunk.” In the communion οἵ 
 the Moravians the governors of the choir decide 
 asto the practice. ‘The sacramental character 
 of the foot-washing has found an advocate in Fr. 
 Boiimer (Stud. u. Avituken, fourth number, 1850). 
 Tholuck.* 
 
 The frequent recurrence of evangelical theolo- 
 gians to this view overlooks these facts: 
 
 1. That the Lord desired a reciprocal foot-wash- 
 ing of all the faithful, not a one-sided one of in- 
 feriors by superiors. 
 
 2. That He elevate Wis foot-washing into a 
 unique symbol, expressly substituting for Llis peo- 
 ple the ethical explanation and application. 
 
 ὃ. That the foot-washing as a sacrament would 
 be a sacrament devoid of any definite word of 
 promise; a circumstance which would, of course, 
 a'ter the wuole idea of a sacrament. 
 
 4, That the ecclesiastical consideration of the | 
 
 moral exaction of the LorJis fulfilled in the evan- 
 gelical preparation or confession. 
 
 5. That the foot-washing as asacrament would 
 constitute 1 pendant to the Lo.d’s Supper, as tue 
 sacrament of sanctification, equally marring with 
 the Catholic confession or absolution in és rela- 
 tion to the Lord’s Supper. Irrespective of the 
 fact that the outward foot-washing is too climatic 
 in its nature and too closely connectel with the 
 difference between sandais and shoes, to be 
 adapted for a universal rite. In many places it 
 is mvre necessary fo shoe the feet; in the Polar 
 rezious to warm them. 
 
 ‘he commandment of the Lord; ye shall wash 
 each other's feet, is indicative of the duty of 
 humbly and lovingly helping our neighbor in his 
 daily repentance; with equal distinctness does 
 the necessity for washing the feet set forth the 
 
 *[(The sect of the Tunkers in Pennsylvania are strenuous 
 
 advocates of fvot-washing.—P. 8 | 
 
 necessity for accepting the assistance of others 
 in our daily repentance. ‘‘Humbly to labor for 
 the purification of others” (Meyer, Luthardt). 
 
 Ver. 15. For I have given you an ex- 
 ample.—Now an example is intended not to be 
 outwardly counterfeited, but to prompt to ethi- 
 cal imitation, 
 
 Ver. 16. A servant is not greater, efc.— 
 Comp. chap. xv. 20; Mart. x. 24; Luke vi. 40. 
 With a ‘verily, verily”? the humility and _ self- 
 denial of ministering love here enforces the axiom 
 according to which the servant should look upon 
 himself as being at least as lowly as his master. 
 Well did the Lord foresee the great temptations 
 and errors connected with clerical self-upliftment 
 in His church. See Matt. xx. 25; xxiv. 49. 
 
 Ver. 17. Blessed are ye if ye do them.— 
 “In conclusion yet another reference to the 
 great gulf that is wont to lie between insight and 
 practice with regard to this very commandment.” 
 Tholuck. As with regard to all commandments; 
 here, however, it is particularly damnable. This 
 is ἃ saying spoken by the Lord as if in anticipa- 
 tion of the ceremony of foot-washing. For the 
 ceremony is at all events an expression of intelli- 
 gence. Suggestive of the ‘servus servorum.” 
 ‘he non-pertormance of knowledge, then, is in 
 like manner followed by unblessedness. A know- 
 ing without doing, ἡ. e., without moral realiza- 
 tion in spirit and life, is creative of a shadowy 
 doing in abortive ceremony; in many respects 
 the ceremony may be regarded as the visible type 
 of knowledge that falls short of performance. 
 
 Ver. 18. Not of you all.—A second stronger 
 allusion to Judas. See ver. 10. Tholuck: ‘Ac- 
 cording to general interpretation, ver. 18 is con- 
 nected with ver. 17: a fulfilment of this minis- 
 tering love is not to be expected from you all. 
 Since this thought, however, does not fit into the 
 connection of the subsequent remarks, we must 
 assume that reference is had to ver. 10,—a loose- 
 ness which fails toappear surprising in the Johan- 
 nean style.”” Yet even here Joln is sufficiently 
 precise. Meyer, after ancient exegetes (Augus- 
 tine: est ἐμέο} vos, qui non erit bealus, neque faciet 
 ea),more pertinently refers ver. 18 to the beati- 
 tude, ver. 17. The two verses are even implica- 
 tive of a sharp antithesis: there is one who, in- 
 stead of washing the feet of his fellow-disciples, 
 ventures to trample his Master under foot. The 
 contrast to faithiul, humble, ministering love to- 
 wards fellow-disciples is found in false, haughty, 
 seditious treason to the Lord and Master. 
 
 I know whom I chose.—This sentence— 
 ἐγὼ oida οὖς [Tischend., Alf.: τίνας] ἐξελεξάμην--- 
 is differently explained : 
 
 1. The emphasis is upon ἐκλέγεσϑαι. Election 
 ad salutem is meant, either in accordance with 
 the Calvinistic doctrine of decree, or with refe- 
 rence to foreknowledge, agreeably to the teach- 
 ing of the Lutheran communion. ‘Von omnes 
 ad upostolatum electi ad beatitudinem electi sunt” 
 (Gerhard), Tholuck gives a slightly different 
 explanation: “1 know whom I have really chosen; 
 thus in 1 John ii. 19 the signification is: ‘those 
 who have fallen away from us were—not really of 
 us.” Yet another interpretation has been attached 
 to this: I know whom J have chosen, ἢ. 6. of My 
 own accord, not at the instigation and interces- 
 sion of the circle of disciples. But there is no 
 
CHAP. XIII. 1-30. 
 
 second ἐγώ to support this. The passage chap. 
 vi. 70 is, however, contradictory of the method 
 of explanation noted above. In this place, as in 
 the former passage, a distinction must be made 
 between the elernad election of God and the histori- 
 cal election of Christ. That Christ acknowledges 
 having in the historical sense chosen Judas, is 
 proved by the following: ‘*he that eateth My 
 bread.”” Hence 
 
 2. Oida must be emphasized. 1 know them; 
 I fathom them all and discriminate between 
 them; thus I know even the wretch. The same 
 idea is presented as in chap. vi. 70; it is but de- 
 veloped. But then, according to Meyer, the idea 
 proceeds thus: ἀλλ᾽ with the supplement of 
 ἐξελέξαμεν αὐτούς, etc.: but Τ have made the selec- 
 tion in the service of that divine destiny con- 
 formably to which the Scripture had to be ful- 
 filled.* Anexceedingly hazardous and fatalistic 
 supplement. Meyer here also fails to discriminate 
 betwen the moment of the calling of Judas and 
 that moment of his germinant apostasy, John vi. 
 τὸ. [Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην; Kai ἐξ 
 ὑμῶν εἰς διάβολός ἐστινἼ.. 
 
 But—that the Scripture may be fulfilled. 
 —This buf contrasts the allusion to the apostasy 
 of Judas, prophesied by the Scripture, with the 
 painful fact that Christ sees through His chosen 
 ones and perceives a traitor among them. It is 
 the eyer-recurring antithesis of the human, 
 moral grief of Jesus over unbelief, apostasy, 
 and His religious elevation and pacification in 
 view of that divine providence which directs all 
 things; a mode of pacification in which He has 
 been followed by the apostles and by all Chris- 
 tians of all ages (see chap. xii. 38). Hence the 
 connection of ἀλλ᾽ with τρώγων (whereby iva ἡ 
 yp. would be resolved into a parenthetie propo- 
 sition, Semler, Kuinoel) is contrary to analogy 
 (comp. chap. xix. 28, 86). To be supplied is 
 ‘this happened” (see 1 Cor. ii. 9). 
 
 The Scripture: Ps. xli. 9. A free citation 
 [differing from the Hebrew and the Sept. ] with- 
 out any material alteration of the sense. The 
 expression: My bread is changed into: bread 
 with me.f It was not Christ’s intention to re- 
 present Himself as the bread-provider of Judas 
 in a literal sense; David, to whom the descrip- 
 tion is more applicable than to Jeremiah (Ilit- 
 zig), might with truth thus speak of A/s betrayer. 
 But in a higher sense Judas did indeed eat His 
 
 * [Meyer emphasizes ἐγώ, 1 for my part, in distinction from 
 the divine intention (ἀλλ ἵνα), Which required that Judas 
 should be included among the chosen. Similarly Alford, who 
 thus states the connection: It might be supposed that this 
 treachery has come npon Me unawares; but it is not so: I 
 know whom I have selected (viz., the whole twelve, vi. 70, 
 not only eleven, as Stier, with reference to xv. 16 assumes) : 
 but this has been done by the determinate counsel and fore- 
 knowledge of God, declared: in the Scriptures.—P. 5. 
 
 +{Most commentators supply τοῦτο γέγονα after ἀλλά. 
 Meyer, on.the coutrary, supplies ἐξελεξάμην αὐτούς : aber ich 
 habe die Auswuhl ine Dienste des gitllichen Verhiingnisses voll- 
 zogen, nach welehem die Schrift erfiwallt werden musste. This 
 sounds rather fatalistic, as Lange charges.—P. 8. ] 
 
 (Cod. §, A.D. Vulg. read: ὁ Τρώγων μετ᾽ ἐμοῦ τὸν ἄρτον, 
 
 B.C. L.: μου τὸν ἄρτον. The Hebrew: ond Sap; the 
 
 Sept.: ἄρτους μου ; the Vulg.: panes meos. Wordsworth falsely 
 refers this to the eating of the sacramental bread. his 
 would be incompatible with the reading jet ἐμοῦ, and besides 
 Judas left before the institution of the Eucharist (see below). 
 Augustine says: The eleven disciples ate the Lord who is 
 the bread (panem Dominum), Judas the bread of the Lord 
 (panem Doisini).- -P. δ 
 
 411 
 
 bread, subsisting, as he did, upon the blessing 
 of His society. But what Jesus desires to throw 
 into relief is the contrast between tie malicious 
 plot of the traitor and the unbounded confidence 
 that prevailed in his familiar association with 
 Judas at the table. This prophecy manifestly 
 belongs to the spiritual types [and was fulfilled 
 in an analogous experience of a higher order]; 
 even that experience of shameful treason allotted 
 to David, the typical Mashiab, must finally, in 
 accordance with divine judgment, be fulfilled in 
 that highest imaginable treason of Judas to the 
 real Messiah. - ‘he choice of the passage was 
 likewise suggested by the meal.—He hath (al- 
 ready) lifted up his heel against me.*— 
 The figure represents a fellow who, having turned 
 his back, makes off with a sudden act of cunning 
 and brutal malice; it cannot be expressive of 
 the throwing of the foot under in wrestling 
 [πτερνΐίζειν]. We need not enlarge upon the 
 truth that the prophecy of the Scripture is in 
 this instance as little proclamatory of a fatalistic 
 destiny as in similar cases, since the prophecy 
 should be regarded as the ideal consequence of the 
 facts, although it does historically precede them. 
 
 Ver. 19. From henceforth I tell you [ἀ π’ 
 ἄρτι, now, from this time], e/e.—lle intimates 
 that He will tell them repeatedly, and g.ves 1115 
 reason for so doing.—ThatI am he [τε ἐγώ 
 ei wc] has here more of explicitness than chap. 
 viii. 24, to which Tholuck refers. The very 
 Person is meant to whom that passage in the 
 Psalms typically points. When the treachery 
 of Judas stalked forth in all its horridnoss, the 
 disciples (whose faith might have been shaken 
 by the success of that treachery, Meyer) stoo:l in 
 special need of comfort; this was afforded them 
 when they contemplated the fulfilled word and 
 sentence of God.+ . 
 
 Ver. 20. He that receiveth whomsoever, 
 etc.—Comp. Matt. x. 40. The original fitness 
 of the saying in this place is confirmed by the 
 preceding: verily, verily (notwithstanding 
 that Kuinoel and Liicke consider the words’as a 
 gloss derived from Matthew, and that Lampe 
 | Hengstenberg] and others annex them to ver. 
 10). The connection is resident in the fact that 
 Jesus intends to contrast the future glory of His 
 faithful ones with the picture of the miserable 
 traitor, for the consolation and comfort of those 
 (Melanchthon and others), and for a mirror to 
 the traitor; in connection with the antithesis 
 between those whom He has historically chosen 
 and those, from among these historically chosen 
 ones, whom He will send in the might of the 
 Spirit (between disciples and apostles). They 
 shall be endued with such dignity, they shall 
 communicate such blessing, as though He came 
 Himself; nay, as though, mediately through 
 Him, God Himself came. This dignity is still 
 more powerfully represented in its spiritual ex- 
 
 ~ 
 
 *[The preter. ἐπῆρεν (from ἐπαίρω, to lift up, the figure 
 being taken from a vicious horse kicking trom behind), 
 represents the treason of Judas as an accomplished act. 
 Instead of ἐπῇρεν ἐπ᾽ ἐμὲ τὴν πτέρναν αὐτοῦ, the Sept. reads 
 less expressively: ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν, and the 
 Vulg.: magnificuvit super me supplantationem. Beugel re- 
 marks: Congruit hic sermo imprimis ad lotionem PeEDUM, eb 
 ad morem veterum discumbentium ad PANEM edendum.—F-. δ] 
 
 +[As Meyer well expresses it: Durch die Vorhersagung 
 wird, was Gweirersgrund hitte werden kinnen, GLAUBENS 
 grund.—P. 8. 
 
412 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 altedness by being portrayed in the light of the 
 receivers of apostles, 7. e. of the faithful. By 
 meaus of them Christ shall appear, God shall be 
 made manifest, throughout the world. And thus 
 the contrast between treason and apostolic worth 
 is also expressed (Hilgenfeld, sce Acts ii. 17, 18). 
 According to Calvin Christ means to say: the 
 wickedness of some few who are guilty of un- 
 worthy conduct in the apostolic office does not im- 
 pair the dignity of that office—a conclusion which 
 resulis but indirectly from this passage and which 
 is but conditionally correct; according to Zwin- 
 gle, Ie designs to dissuade the others from imita- 
 ting the apostasy of Judas;—bu’ of their eventual 
 filelity He was assured (see ver. 10). [Alford: 
 The saying sets forth the dignity of that office from 
 which Judas was about to fall; and the considera- 
 tion of this dignity, as contrasted with the sad 
 announcement just to be made, leads on to the 
 ἐταράχϑη τῷ wv. of the next verse. Meyer con- 
 nects ver. 20 with ἵνα πιστείσητε, ver. 19, 1. 6. to 
 confirm you inthis fiith, Lsay to you, ete.—P.S. | 
 
 Ver. 21. One of you will betray me.— 
 On the relation of John to the Synoptists comp. 
 Comm. on Matthew [p. 469 Am. Ed.]; Tholuck, 
 p. 847. In the 21st verse we find the first inti- 
 mation of the Lord’s Supper, together with the 
 beginning of the history relative to the disclo- 
 sure of the betrayer. Comp. Matt. xxvi. 21. 
 That the conflict here undergone by Jesus 
 [ἐταράχϑη τῷ πνεύματι, comp. ch. xi. 33; 
 xii. 27] extended far deeper than that recorded 
 John xi. 33, and that it was not merely ‘ physi- 
 cal compassion,” results from the fact that Ie is 
 here represented not as being stirred up in spirit 
 so that Hetroubles Himself outwardly, but as 
 being troubfed in the spirit itself. The inmost 
 life of His human spirit was inyaded by horror 
 at the unprecedented fact of Ilis approaching 
 and imminent betrayal; the sight of the crafiy 
 one and of his connection with the circle of dis- 
 ciples, most of whom were without suspicion of 
 his guilt and had trusted implicitly to his fidelity, 
 tempted Him to despise the whole race of man- 
 kind and tended to produce in Him an exaspera- 
 tion of spirit which He must summon all His 
 energies to resist. His victory was comprised 
 in the open proclamation, characterized by John 
 bot. as a testimony and a declaration [ἐμαρτ ὑ- 
 pyoev καὶ εἶπεν): One of you will betray Me. 
 Strong emphasis is placed, in the first instance, 
 upon the ‘one of you.” The Lord must bring 
 into view the entire accompliceship of the disci- 
 ples simultaneously with the immeasurable ini- 
 quity of the disciple. Such is His object; the 
 saying may not be regarded as barely expressive 
 of ‘‘Ilis grief-stirred soul.” The horror of 
 spirit from which Christ here frees Himself can 
 not be lightly compared with an emotion of grief 
 having its seat in the soul. 
 
 Ver. 22. Then the disciples looked one 
 on another, e/c.—See the Synoptists: they were 
 troubled. ‘They inquire of each o:her and of the 
 Lord, saying: surely it is not I? 
 
 Ver. 23. On Jesus’ bosom [ὧν τῷ κόλπῳ τοῦ 
 Ἰησοῦ ].--οἸζόλπος, the bellying of the garment 
 over the girdle [Luke vi. 88; Pliny, Hp. iv. 22], 
 the bosom, the lap; ethically defined, the breast. 
 They reclined [on divans or couches] in a half 
 
 elbow resting upon the pillow, the feet outward 
 [behind], and the right hand free. So that the 
 person who sat to the right of another seemed 
 to lean upon his breast. (Hardly, however, in 
 accordance with Lightfoot [p. 1095s. ν. and 
 others, did ‘the back of his head come into con- 
 tact with His breast,’”’ because in that case the 
 other would have been unable to reach the table 
 with his right hand), The purposed omission 
 of the name proves this person spoken of to have 
 been John; comp. ch, xix. 263 xx. 2; xxi 7/20) 
 The traditional name of John: ὁ ἐπιστήϑιος. See 
 the Introduction.—Whom Jesus loved. In 
 a special sense; hence designative of friendship. 
 Here for the first time do we meet with this 
 [‘‘nameless and yet so expressive’’] self-desig- 
 nation, induced by ‘the haliowed moment, never 
 to be forgotten by him.” [Words of Meyer én doe. 
 Lengel: ‘‘Optabilius est amari ab Jesu, quam no- 
 mine proprio celebrari. Est tamen hoc loco notatio 
 ipsius nominis proprii (uti Lue. τ]. 11; Apoe. i. 1).” 
 Besides Bengel, Hevgstenberg also and Godet 
 discover in the designation ὅν ἤγάπα ὁ ᾿Τησοῦς a 
 periphrase of the name of John‘ Jehovah is 
 inerciful,” Gotthold. Godet adds (11. 446) that 
 for this reason Jesus gave to John no new name, 
 as He did to Peter, being content to sanction the 
 significant name which involved as it were a pro- 
 phecy of his relation to Jesus. Meyer objects 
 on the ground that Ἰησοῦς is used, not κύριος. 
 But see ch. xii. 41.—P. 5.1 
 
 Ver. 24. Simon Peter, therefore, beck- 
 oneth to this man.—They were, then, not 
 sitting by each other. The reading: ‘¢and saith 
 unto Him: Say, who is it of whom He speakeih?” 
 (see the TexruaL Norsgs) is to be preferred ; in- 
 somuch the more since it is more vividly charac- 
 teristic of Peter. Peter, with his usual impetu- 
 osity, presupposes that John already knows. 
 And, without doubt, John had a distinct pre- 
 sentiment of the facts of the case, withcut, how- 
 ever, allowing himself prematurely to declare 
 his suspicion. See ch. vi. 70. The whole dis- 
 turbance among the disciples is indicative of an 
 anxious whispering, murmuring, or speaking in 
 an under-tone. In this and similar traits, Baur 
 and others pretended to discover an indication. of 
 the intention of giving Peter an inferior position 
 in comparison with John; whereupon, see Meyer 
 [p. 493, foot-note]. it is the perverted fancy of 
 a humanly cunning, egotistical pragmatism that 
 seeks to foist the like base motives of its own inven- 
 tion upon every passage of the Holy Scriptures. 
 
 Ver. 25. Leaning back on the bosom of 
 Jesus.—lllustrative. Indicative of a low and 
 familiar questioning. [John, who was before 
 reclining on the bosom (ἕν τῷ κόλπῳ, ver. 25) of 
 Jesus, now moved his head more closely to His 
 breast (ἐπὶ τὸ στῆϑος) and whispered the question 
 into His ear; ἐπιπεσών, having fallen upon, thrown 
 himself upon, is betier supported than ἀναπεσών 
 (although ἀναπίπτω is the usual verb for recli- 
 ning at table, see notes in Tischend. ed. 8th), and 
 indicates a lively movement corresponding to the 
 excited state of feeling.—P. 8.]. 
 
 Ver. 26. He it is to whom I shall give 
 the sop.—/. e. whose turn it is that I should 
 give him the morsel. In the first place, we must 
 remove the prejudice denying that the paschat 
 
 sitting posture, facing the low table, the left | meal is here spoken of; such, for instance, is 
 
CHAP. XIII. 1-30. 
 
 413 
 
 Meyer’s view. Then the question arises as to 
 what moment of the paschal meal is intended. 
 As regards the order of the Passover (see Comm. 
 on Mutthew, p. 469, efc.), it is a question whether 
 weareto understand by the morsel [ τὸ ψωμίον pre- 
 sented, a morsel of the bitter herbs which were 
 partaken of after the first cup, or the morsel of 
 blessed bread distributed by the householder sub- 
 sequently to the second cup. According to Tho- 
 luck, a sop of the bitter herbs wrapped together 
 might also be called ψωμίον. Contradictory to this, 
 however, is the fact that the herbs were not 
 handed round, but that several dipped in the dish 
 at the same time. On account of this latter cir- 
 cumstance Tholuck opines that the 6 ἐμβάψας in 
 Matthew, spoken with reference to Judas, can- 
 not be conceived to apply to anything but the 
 herbs. But doubtless » weightier meaning at- 
 taches tothe trait that Judas dipped his hand 
 also into the dish. According to Matthew, Jesus 
 says: he that dippeth his hand with Me in the dish; 
 similarly Mark; according to Luke, to whom we 
 owe the greatest number of psychological traits, 
 He even exclaims: But lo! the hand of My be- 
 trayer is with Me on the table. Hence we persist 
 in regarding this trait—v/z., that Judas thrust 
 his hand into the dish simultaneously with the 
 Lord—as an arbitrary movement of his hand in 
 violation of the rite, by which movement his evil 
 conscience betrayed itself (see Comm. on Mark, p. 
 140. Am. Ed.) Hence, too, the token in the Sy- 
 noptists coincides perfectly with the token in 
 John. It was the presentation of the morsel of 
 bread subsequently to the second cup. 
 
 Three things are now conceivable: 
 
 First supposition. That Judas received the con- 
 secrated bread and, shortly after, the consecrated 
 cup likewise. This, however, is flatly contra- 
 dicted by the account of John. After the sop 
 Satan entered into him and he went out into the 
 night. It is simply inconceivable that the pre- 
 sentation of the cup took place prior to this move- 
 ment of Judas; irrespective of the consideration 
 that John would have mentioned such an item, 
 This statement is not invalidated by the different 
 sequence which Luke, in conformity to his view 
 of the facts, observes, if we only rightly under- 
 stand the construction of Luke. It is doubtless 
 to be apprehended thus. He designs, in the first. 
 place, Luke xxii. 15-20, to set before us a pic- 
 ture of the sacred transaction, inclusive of the 
 celebration of the Passover as well as the Lord’s Sup- 
 per. Then he reverts to the Lord’s dealings with 
 individual disciples on this occasion (vers. 21-58) 
 —and, again, not chronologically, for he firstdis- 
 poses of the betrayer, then recounts the conten- 
 tion of the disciples relative to their respective 
 ranks and, finally. relates the warning of Simon. 
 The story proceeds in its order from the worst 
 disciple to the one of most repute, him who after 
 his conyersion is to strengthen his brethren. 
 The account of Matthew and Mark makes the in- 
 stitution of the Lord’s Supper succeed the put- 
 ting aside of the traitor. 
 
 Second supposition. Judas did not receive the 
 cup, but he did receive the consecrated bread. 
 It is true that Luke is not here to be taken into 
 consideration in respect of chronology; but John 
 speaks of a sop dispensed by Christ. However, 
 not only are Matthew and Mark against the view 
 
 now under examination,—albeit simply by giving 
 the precedence fo the vositive unmasking of the 
 traitor,—but also John, inasmuch as it is not 
 until after the purification of the circle of disci- 
 ples by the withdrawal of Judas, that he pic- 
 tures the Lord as yielding Himself up, in entire 
 trustfulness, to communion with the disciples. 
 
 Third supposition. Judas did not participate 
 at all in the Lord’s Supper. In favor of this: a. 
 the destination of the love-feast, to purity the cir- 
 cle of disciples; 6. the great contrast made by 
 John between the celebration prior to the depar- 
 ture of Judas and after it; 6. the account of 
 Matthew and Mark. But hence it will result 
 that, after the distribution of the puschal loaf, 
 when Jesus handed Judas the bread with the 
 words: this is the bread of affliction, etc.. and after 
 which Judas withdrew, Jesus paused in order 
 then to begin the distribution of the bread 
 for His Supper. It would even be conceivable 
 that Judas was the first and last who received 
 the morsel of the paschal loaf as such: the 
 bread of affliction. 
 
 Give the sop when I have dipped it. 
 —According to Meyer, this act was merely a 
 sign for John, whose query was prompted not 
 by curiosity but by affection. Taking this view 
 of the matter, the act would certainly be a 
 somewhat surprising ene,—and thauks for an 
 elucidation of the moment are due to the har- 
 mony of the Evangelists. Judas, in imitation 
 of the other disciples, asked, at about this 
 time: zs τὲ 123 and Jesus answered Him: thou 
 sayest it. We are doubtless to conceive of the 
 words: he itis, as spoken in a tone sufticiently 
 loud for Judas to hear them ;—the betrayer must 
 have sat near Christ since his hand reached the 
 dish. Then, upon his shameless question, fol- 
 lowed the direct announcement of Jesus. (On 
 Strauss’ preference of Luke, and Weisse’s of 
 Mark, see Meyer [p. 494]. Weisse psychologi- 
 cally maltreats the entire narrative of John as 
 a fiction growing out of ver. 18). 
 
 Ver. 27. And after the sop.—That is, after 
 the reception of the same, he took his resolve, 
 —made up his mind—rére. [ Then, at that moment ; 
 marking with graphic power and pathos the 
 horrible moment of Satan’s entering into the 
 heart of the traitor and taking full possession 
 of him. When Satan entered ἐμέο Judas, ¢ia- 
 7AGev, Judas went out, ἐ ξῆλϑεν, from the com- 
 pany of Christ into the darkness of crime and 
 despair.—P. 5.1 John specifies three periods 
 in the development of the iniquity of Judas; 
 these may be severally designated as the period 
 of the treacherous bent or disposition of mind 
 (ch. vi. 70); as the period of the thought of 
 betrayal (ch. xiii. 2; comp. ch. xii. 1, ee.) ; and 
 as the period of the resolve of betrayal (in this 
 place). He now resigned his will entirely to 
 the will of Satan, becoming the devil’s slavish 
 tool. Meyer disputes the interpretation of The- 
 odore of Mopsueste who holds that the consum- 
 mate hardening of Judas is meant [τὴν Ki pwour 
 TOV καταϑυμίων τῷ διαβόλῳ λογισμῶν]. But what 
 other designation could the ethical side of the 
 present transaction possibly receive ? The only 
 thing is, that the expression is not sufficiently 
 strong for the historical import of the moment; 
 in respect of that, he became the complete tool 
 
ἘΠῚ 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 of the enemy of Christ in the midst of a posture 
 of affairs the like of which was never seen again. 
 The confounding of the condition of Judas with 
 the state of actual demoniacs (Meyer) must, 
 however, not be ascribed to John. Neither 
 should too great stress be laid upon the distinc- 
 tion of Bengel: post offulam, non cum offula; as 
 if the matter of the greatest importance were to 
 guard against the imputation of a magical effect 
 to the sop. In this connection Tholuck remarks 
 that he far rather became an organ of Satan ‘in 
 consequence of perceiving that he was known 
 and therewith (with the bestowal of the sop) 
 branded.” Notwithstanding all this, his hard- 
 ening did accompany his reception of Christ's 
 last token of love; it was of course no magical 
 result, but an efiical one. Thus unworthy com- 
 Miunicauts eat and drink judgment—condemna- 
 tioun—to themselves, and perfect hardening can, 
 as a gencral thing, take place only in connection 
 with the full operation of the gospel. The un- 
 maskin;; of the traitor was so gentle, so gradual 
 as to allow time enough for repentance; the 
 branding was accomplished by Judas himself. 
 when he arose after the sop and went out. Even 
 at the words: What thou wilt do, do quickly, most 
 of the disciples were igucrant as to how matters 
 atcod with him. 
 
 What thou doest (wouldest do, art 
 about todo), doquickly [ὁ ποιεὶς ποίησον 
 τάχιον, lit., more quickly, right soon].— 
 Uoveic, art on the point of doing. See ver. 6. 
 The comparative [τάχιον] is not only augmen- 
 tative in reference to the time, but also mitiga- 
 tive in reference to the command.* Thou art 
 already doing it, without any word of Mine; 
 and so be quick about it, and not so lurkingly 
 slow. In point of fact this saying is declaratory 
 of the true expression for the divine judgment 
 of obduracy, in the whole world and to all time, 
 The command in all these judgments is never: 
 do quickly what thou art not yet intending to do, 
 but invariably: what (hou wilt do, what thou hast 
 already begun to do, do more speedily. Those 
 who have really resolved upon evil are, by such 
 circumstances as God has ordained, driven to 
 their goal as in a storm ;—and there is a holy 
 reason for this: 1. It is the final attempt at de- 
 liverance; if a single spark of resisting power 
 remain, it may be kindled under the pressure of 
 outward decision, whilst it will assuredly expire 
 if a more lingering course be pursued. 2. It is 
 the vital law of what is holy to purify itself, by 
 a crisis, from admixture with such elements of 
 obduracy. 8. ‘Lhe later judgment is, the more 
 fatal it is; although in this case it was fatal 
 enough already. 4. The freedom of divine pro- 
 vidence is therein manifested; it knows itself 
 to be in no wise jeopardized by such acts of 
 rebellion. 
 
 Therefore the imperative is undoubtedly not 
 permissive in this passage (Grotius and others). 
 And therefore, also, we must likewise take into 
 consideration as a motive the desire of Jesus to be 
 freed from the irksome proximity of the traitor 
 ‘Ambrose, Liicke). We can not overlook the 
 Tact that Jesus invokes the decision for His own 
 
 *[Meyer: “The comparative expresses the idea: hasten 
 your deed. So often θᾶσσον in Humer.”—P. 8. 
 v 
 
 sake also (not simply, however, in order that He 
 might accomplish His ὥρα). 
 
 But the main consideration for the Lord is the 
 independent purpose which the departing of 
 Judas is designed to accomplish, viz.: 1. His holy 
 separation from the wicked one, in the form of 
 a voluntary self-destination on the part of the 
 latter; 2. the purification of the circle of disci- 
 ples from the dangerous and infective member; 
 3. the restoration of a confidential circle in 
 which He may open His whole heart. Tholuck: 
 ‘*Now such a reason for desiring his departure 
 is contained in the necessity for expressing be- 
 fore the circle of disciples the feelings that have 
 been awakened in Him by that decision. It is 
 the wondrous prerogative of Supreme Causality 
 to celebrate the loftiest triumphs over the very 
 blackest of individual deeds, in that these, en- 
 tering into that objective connection which 
 worldly events sustain to each other, issue in 
 something entirely at variance with the end that 
 they were humanly designed to accomplish, Acts 
 iv. 27. But this triumph over evil that is to be 
 converted intoa means of good, cannot be ex- 
 pressed in presence of the evil-doer himself, pre- 
 vious to the performance of his deed, without, 
 by such expression, assuming for the evil-doer 
 the character of a solicitation to evil. Rom. 
 rth fle τ 
 
 [{ add the explanation of Alford on this diffi- 
 cult passage, who agrees substantially with 
 Meyer: ‘* These words are not to be evaded, as 
 being permissive (Grotius), or dismissive (Chry- 
 sostom). They are alike the sayings of God to 
 Balaam, Num. xxii. 20, and of our Lord ‘{o the 
 Pharisees, Matt. xxiii. 832. The course of sinful 
 action is presupposed, and the command to go on 
 is but the echo of that mysterious appointment 
 by which the sinner in the exercise of his own 
 corrupted will becomes the instrument of the 
 purposes of God. Thus it is not, 6, or εἶ τί, 
 ποιήσεις, but ὃ moretic—‘ that which thou art 
 doing, hast just now fully determined to put in 
 present action, do more quickly than thou seemest 
 willing,’—or perhaps better, ‘ than thou wouldst 
 otherwise have done.’’’—Godet: ‘‘ La parole de 
 Jésus ἃ Judus west point une simple permission ; 
 cest un ordre. On a réproché ἃ Jésus d’avoir 
 poussé Judas dans UV abime, en lui parlant de la sorte. 
 Mais Jésus ne le ménage plus, précisément parce qu il 
 n'y a plus de retour possible pour lui.”—P. 8.] 
 
 Ver. 28. Now no one of those reclining 
 at the table understood, efe.—Preccding ob- 
 servations show that John tacitly excepts him- 
 self (Bengel and others). He also qualifies this 
 verse by ver. 29. It was at least impossible for 
 him to share the following conjectures. But his 
 remark proves that even now the circle of dis- 
 ciples as a body did not definitely regard Judas 
 as the traitor. 
 
 Ver. 29. [Because Judas kept the purse. 
 See note on ch. xii. 6].* What we have 
 need of for the feast.—Judas was cashier, 
 Meyer observes: ‘* No necessaries for the feast, 
 
 * [Wordsworth (after Augustine) makes here the practical 
 remark: “ Here is the primitive form of a church fand, and 
 thence we learn that when Christ commanded us not to be 
 careful about to-morrow, He did not forbid us to possess 
 money, but He forbade us to serve God in the hope ef gaining 
 
 it, or to forsake righteousness for fear of losing it.’—P. 8.] 
 
CHAP. XIII. 1-80. 
 
 415 
 
 "eg 
 
 therefore, had as yet been purchased.” But it 
 was hardly customary for people to buy neces- 
 saries for the eight days’ feast all at once. This 
 trait, generally cited in favor of the view which 
 defers the beginning of the paschal feast until 
 the evening of the following day, is in reality 
 most decidedly opposed to it (see Matthew). No 
 one could pitch upon the idea that the command: 
 Make haste, had reference to the making of pur- 
 chases, if the whole of the next day might be 
 thus employed. So also Tholuck, p. 351. But 
 it is hardly to be supposed that the close of this 
 feast was not until * the tenth hour of the even- 
 ing.” The foot-washing had commenced before 
 six o’clock and the distribution of bread after 
 the second cup occurred about in the beginning 
 of the feast. ‘‘And as regards the legal per- 
 mission to make purchases after the beginning 
 of a feast, we will confine ourselves to the men- 
 tion of what follows: That the killing, baking 
 and cooking of food for the feast was allowed on 
 the 15th of Nisan is proved by Ex. xii. 16,—to 
 which passage no exceptions are made even by 
 Rabbinical expounders (Jarchi, Aben Ezra, par- 
 ticularly RK. Levi): moreover, according to Luke 
 Xxlll. 56, purchases were also made; nay, even 
 on the Sabbath, which was still more strictly 
 observed than the feast days, not only alms- 
 giving, but also the making of purchases, upon 
 certain conditions (as for instance, buying on 
 pledge), was permitted (tr. Schabbat).” Tholuck. 
 ‘“—Or, that he should give something to 
 the poor.—Special aid was afforded to the poor 
 in the way of assisting them to piocure neces- 
 sities for the feast. 
 
 Ver. 30. He, then, having received the 
 sop, went out immediately [@f7Aver, 
 comp. the εἰσῆλϑεν, ver. 27].—The fact of 
 Judas’ immediate departure is brought out by 
 John, as though with the view of precluding any 
 misunderstanding ; hence it is impossible to sup- 
 pose that the former participated further in the 
 festive meal. The circumstance is likewise ex- 
 pressive of the full decision of the traitor. 
 
 But it was night [ὴν δὲ vié].—The but 
 is indicative of an antithesis. It was, indeed, 
 rather Jate to buy provisions for the feast or to 
 give alms to the poor; night had stolen unob- 
 served upon the deeply agitated circle; but still 
 another truth is intimated; viz. that Judas went 
 out into a spiritual night to accomplish the work 
 of darkness. See chap. xii. 85; Luke xxii. 53. 
 [So also Origen, Olshausen, Stier, e/e. There is 
 certainly something awful in this termination, 
 and its brevity makes it all the more impressive 
 (Meyer). Tue event had so deeply engraven it- 
 self on the mind of John that he remembered the 
 
 hour. Similar indications of his retentive me- 
 mory seein chs. i. 40; vi. 59; viii. 20; x. 23. 
 
 The ‘“‘night” does not imply that Judas was 
 present at the Lord’s Supper (Wordsworth) ; the 
 contrary may be inferred from ἀγόρασον, ver. 29. 
 The institution of the eucharist took place after 
 ver. 30. See note on ver. 26, and Meyer, p. 500. 
 This is now pretty generally admitted among the 
 best commentators. ‘The presence of the traitor 
 would have most seriously disturbed that holy 
 feast of love, and would cut off the right of dis- 
 cipline and excommunication so necessary for the 
 purity and dignity of Christ’s church.—P. 8.] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. Love to His own was the motive for the δα- 
 herence of Jesus to His nation until death, even 
 after that nation had rejected Him. This funda- 
 mental motive is at the same time explained by 
 the second and secondary one,—His faithfulness 
 to the law, which made Him at the appointed 
 time keep the paschal feast in Jerusalem. The 
 great difficulties occasioned by the beginning of 
 the 15th chapter are particularly induced by the 
 insertion of the Evangelist’s closing reflections, 
 contained in chap. xii. 37-50, in the midst of the 
 grand antithesis contemplated by him. Now this 
 is the form of said antithesis: Jesus, after having 
 spoken His last words of exhortation to the peo- 
 ple, departed and hid Himself from them (chap, 
 xi. 37). But before the feust of the passover LHe 
 assued forth again (albeit not amongst the peo- 
 ple); warned by a consciousness thut the great hour 
 was come when He should yo home to the Father, and 
 impelled by His love to His own whom He left in the 
 world, He yave these a sign of His love, namely His 
 death; by this at once attaining to His own con- 
 summation in love and to His end by love. On the 
 relation of the love-feast, which He celebrates 
 with the disciples, to the passover of the Synop- 
 tists, see the introductory note. 
 
 2. From the demands of custom as well as from 
 indications in Luke, it results that the Froor- 
 WASHING was no mere symbol, manufactured by 
 the Lord, but a symbolical example shaped by 
 the force of circumstances. See the closing note 
 to ver. 5. As a symbolical example it can not 
 be a sacrament; it may well be, however, the 
 introduction toa sacrament, that is, to the Lord’s 
 Supper. The fulfilment of the foot-washing ap- 
 pears again in a truly evangelic discipline, pre- 
 paration, and confessional ordinance as a solem- 
 nity to be observed previous to the Lord’s Sup- 
 per. This is demonstrated by the fact that Christ, 
 by Ilis foot-washing and love-feast, separated 
 Judas from the communion of the disciples, 
 without employment of legal compulsion, and 
 also instructed the disciples themselves relative 
 to their spiritual standing and reproved them, 
 with a view to purifying, warning and arming 
 them. See ver. 22, But the symbol of the ec- 
 clesiastical ordinance is at the same time ex- 
 pressive, as an ethical example, of the two funda- 
 mental requisites of Christian sanctification: 1. 
 We should be ready to have our feet washed by 
 the brethren in the name of the Lord,—to ac- 
 cept reproof, instruction, correction from them; 
 2. we should be ready, as circumstances may re- 
 quire, to perform this service of love in all hu- 
 mility for the brethren, To this must be added, 
 however, the maxim that should be our guide: 
 that the latter, rightly exercised and practised, 
 is still more an act of self-denying love and 
 humility than the former. 
 
 3. The washing of the feet, to be effectual, 
 must have been preceded by a bathing of the en- 
 tire body, i. e. baptismal grace and the substautia- 
 tion and moral actualization of baptism, as the 
 theocratico-social regeneration, in PERSONAL RE- 
 GENERATION. The disciplesin general were bene- 
 fited by the foot-washing, while in the case of 
 
 Θ᾽ 
 
 Judas it accelerated the judgment of obduracy. 
 
416 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 4, Not only did Christ draw forth the New 
 ™estament Flower of the Lord’s Supper from the 
 covering which enwrapped it, but He likewise 
 snetumorphosed the covering itself—the Passover 
 —into something in keeping with the New ‘lesta- 
 ment by transfiguring it to fhe CurisTiAN AGAPE. 
 The discontinuance of the Agape in the Church 
 is productive of a heavy loss of blessing; a loss 
 which, at the utmost need, does but begin to be 
 supplied by Christian union festivals. Still less 
 are our charitable institutions the full and lively 
 expression of that brotherly fellowship in life 
 which is shared by differing Christian ranks. 
 
 5. The two great antitheses: Christ, already 
 parted from the world, is drawn back into the 
 world by love to His own, in order that He may 
 give them a last proof of His love, which proof 
 grows into that exhibited in His death itself; 
 Christ, entertiining the presentiment of His om- 
 nipotence and confronting disciples within whose 
 circle there nestles, in the person of the betrayer, 
 the canker-worm of Satanic treason, washes the 
 disciples’ feet.—Jesus, girded for the foot-wash- 
 ing and washing those feet that have already 
 hastened to the Pharisees to shed His blood, a 
 living warning against those who fancy that they 
 have established a Church, whether Novatian or 
 Donatistic in its form, within whose pale none 
 but saints are found.—The foot-washing the pre- 
 sage of His humiliation unto the death on the 
 cross (Hilgenfeld). 
 
 6. Yet the washing of feet, conducted with the 
 holy and startling earnestness employed by Him 
 towards this circle, is, in an equal degree, the 
 living archetype for the spirit in which the 
 sanctuary should be cleansed, and the Christian 
 communion protected by an evangelically severe 
 and free discipline, dealing not in legal thunders, 
 but endued with power to make men quake. 
 
 7. Tine porTRAtt or Jupas. The stages of his 
 growing obduracy John delineates with a master- 
 hand. See note to ver. 27. 
 
 8. Tite PICTURE OF THE DIscIPLES. The fact 
 of their not perceiving that Judas was the trai- 
 tor, even when the end was near, is a proof of 
 the strength of the prejudice entertained by 
 them in favor of his talents and his promising 
 deportment. (See the history of the anointing 
 in the Synoptists; Com. on Mutthew, p. 463, Am. 
 Ed.) 
 
 9. Tar PorTRaIt or Petar. Before the Lord’s 
 Supper. Viety, love to the Lord, heroic humor, 
 are traits not to be mistaken, but self-will, dicta- 
 torialness, eccentricity are likewise unmistaka- 
 ble; self-exaltation, prond modesty that would 
 fain pass for humility. <Afler the Lord's Supper. 
 Over-estimation of his spiritual strength, of his 
 joyfulness in confession and death. In both 
 cases a stiff-necked inclination to refuse the full 
 obedience of faith toChrist’s words ‘in order that 
 he may have his say.” In this respect also Peter, 
 before his conversion, was symbolical, He re- 
 peatedly needed the sternest threats of the Lord 
 and yet he came to himself only when the cock 
 (gallus) proclaimed most fearful judgment upon 
 him. ‘Three times did he deny before the cock 
 crowed. 
 
 10. Tae portrait oF Joun, the friend of 
 Jesus: 1. He reposed on His breast ; 2. not a word, 
 not a gesture, not a mood of the Heavenly Friend 
 
 escaped him; 3. he shared with Him the deep 
 emotions of His soul in grief and horror at evii, 
 in the anticipation of glory; he saw in [His light. 
 
 11. The position of the Lorn’s Supper in our 
 chapter. See note to ver. 26. On the different 
 hypotheses see Meyer [p. 500f.]; Paulus and 
 others, after ver. 80; Liitvke and others, between 
 vers. 33, 34; Neander and others, after ver. 32; 
 Olshausen, after ver. 88; Sieffert, before the 
 foot-washing; Bengel, Kern, Wichelhbaus, after 
 chap. xiv.31. (Tsuese assume Jesus to have at that 
 time just set out for Jerusalem, in order to cele- 
 brate the paschal meal.) Meyer: At all events 
 not until after the departure of Judas. See the 
 next Section, ver. 84. 
 
 12. On the question as to whether Judas parti- 
 ciputed in the Lord’s Supper, see note to ver. 26; 
 Comm. on Matthew, chap. xxvi.—'Tholuck: ‘*Un- 
 questionably the ancient Church in general con- 
 ceived of the ψωμίον (Vulg.: panis) as the sacra- 
 mental bread; this view was likewise enter- 
 tained by the Lutheran Church. The Form. 
 Cone. Art. vii. alleges the example of Judas as 
 a precedent for the partaking of the body and 
 blood of Christ by unbelievers. That view is at 
 present, however, generally abandoned ;—even 
 by Kahnis, Abendmahl, p. 10. Comp. the his- 
 torical part in Byniius, De morte Christi, 1. Ὁ. 
 344f.’ Comp. Wichelhaus, Letdensgeschichte, p. 
 256 ff. 
 
 13. ‘What thow doest, do quickly.” The true 
 formula of the judgment of impenitence. See 
 note to conclusion of ver. 27. 
 
 HOMILETICAL AND PRACTICAL. 
 
 How the love of Christ to His own in the 
 world decided Him to issue forth from His con- 
 cealment upon the path of suffering.—How He 
 transformed the paschal feast into a love-feast.— 
 The Passover, as a feast of triumph over the 
 darkness of Egypt, changed into a feast of 
 triumph over the Prince of darkness and his 
 {ool.—How, with the revelation of His love at 
 His last love-feast, the Lord accomplished in 
 spirit the journey of His life. —After the example 
 of Christ to depart blessing others.—The be- 
 ginning of a threefold celebration of love on 
 Christ’s part: 1. The passover and love-reast as 
 a feast of parting and death; 2. the Supper as a 
 feast of reconciliation and life; 3. the farewell- 
 discourses as a feast of spirit and knowledge.— 
 The manifestation of Christ’s love to His own at 
 the last repast: 1. The perfect faithfulness and 
 devotion of His love: the return of the defunct 
 Prophet to life, that He may suffer (the transi- 
 tion from the Prophetic to the High priestly 
 Work. ‘Until the end’). 2. Zhe profound 
 humility of His love (the Foot-washing). 3. The 
 severity and divine decision of His love (towards 
 Peter). 4. Zhe masterhood and animatiny power 
 of His love (an example for the disciples). 5. 
 The fondness of His love (John, the confidentias 
 communication): 6. The holiness of His love 
 (the grief and horror excited in Him by Judas; 
 the separation of the latter through the power 
 of the Spirit).—The Foot-washing: 1. as an in- 
 structive custom (hospitality); 2. as a beginning 
 of the redemptive self-humiliation of Christ (the 
 Father of the family discharges a slave’s oflice); 
 
CHAP. XIII. 1-30. 
 
 & as an ecclesiastical symbol (preparation or 
 e@onfession); 4. as an example for the Christian 
 ute (to suffer one’s own feet to be washed; 
 so wash the feet of others).—The  pur'ifica- 
 tion of the circle of disciples by the foot-wash- 
 ing: 1. The shaming of the whole body of 
 Gisciples. 2. The correction of Peter. ὃ. The 
 separation of Judas.—How confidently Christ 
 knew His hour: 1. The hour of glorious home- 
 going as the hour of painfuldeparture. 2. The 
 hour of His death-journey as the hour of His 
 exode to the Father.—he picture of Jesus, 
 girded in readiness to serve as a slave in the 
 circle of disciples: 1. How gracious, free, 
 brisk and serene: a picture of free love. 2. 
 What a ccntrast to His heavenly glory: a pic- 
 ture of the Aumblrst love. 38. How entirely ex- 
 ' pressive of His holy feeling: a picture of saving 
 and awakening love.—Heaven and hell arrayed 
 against each other for spiritual combat at the 
 paschal meal: 1. The lineaments of hell in the 
 conduct of Judas (reserve, subtleness, gloom, 
 hate. rebellion, despair; which things are one 
 with Satan, the murderer of mankind, the mur- 
 derer of Christ). 2. The lineaments of heaven 
 in the conduct of Jesus (openness, faithfulness, 
 brightness, love, humility, peace; which things 
 are one with God, the Saviour of mankind, filled 
 with grief and horror at the traitor himself ).— 
 The wonderful self-denial in the foot-washing of 
 the Lord: 1. the Master washes the disciples’ 
 feet; 2. the Heir of omnipotence performs this 
 service for a circle harboring the betrayer.— 
 Peter’s self-will: 1. In his refusal; 2. in 
 his compliance.—Return of these characteristics 
 of Peter’s in ecclesiastical time.—The stern word 
 of the Lord to Peter (ver. 8): 1. In its literal 
 sense, or the necessity of obedience; 2. in its 
 figurative sense, or ithe necessity of sanctifica- 
 tion.—How Christ in dealing with Peter, who in 
 his self-will is desirous of laying down the law, 
 gives a legal expression to His Gospel itself.— 
 As the eye of Christ once pierced through His 
 circle of disciples, so His penetrating glance 
 scans His whole Church for evermore. (I'he Lord 
 knoweth His own.)—!he example of Jesus: 1. 
 Wherein appearing; 2. how authoritative (as a 
 law of life for the disciples); 5. of what exclu- 
 sive (clerical pride, hierarchicalness, an undis- 
 ciplined condition of His Church); 4. what. it 
 requires (humility to perform the heaviest ser- 
 vices of love; alacrity in accepting them).—Vers. 
 
 16, 17. see above.—It is easier to set forth 
 Christianity symbolically and ecclesiastically, 
 
 than to practise it morally and humanely.—True 
 symbols should be changed into real life; not 
 life itself into arbitrarily manufactured symbols. 
 —The heavenly wisdom of Christ; how it unites 
 the most careful forbearance with the holiest 
 openness in the gradual unveiling of the traitor. 
 —The word of Scripture concerning the traitor, 
 the everlasting label, the brand of all traitorous 
 ingratitude—especially in unbelief or apostasy 
 from Christ, or from evangelic truth.—The start- 
 ling contrast between the figure of Judas and the 
 glorious destiny and dignity of the apostles (vers. 
 19, 20).—The lofty signification of the expres- 
 sion: ‘* Jesus was troubled in spirit; or how 
 Jesus then,.in the midst of the circle of disciples, 
 Victoriously fought out His spiritual combat with 
 
 417 
 
 Satan: 1. The temptation of the evil spirit to 
 scorn of mankind, hatred of mankind, doubt as 
 to the healableness of the human heart, as to 
 God’s ruling hand. 2. The victory: A victory 
 of the God-filled Son of Man over the Satan- 
 ruled hireling of the legal hierarchy: a victory 
 of trust over despair, of humility over pride, of 
 love over hate, of life over death. 8. The cir- 
 cumstances; this conflict not distinctly known 
 to the disciples, yet felt by them with grisly dis- 
 comtort.—So it is with the spiritual confliet that 
 Christ carries on His church with Satanic spirits. 
 —The fearful but deserved excitement of the cir- 
 cle of disciples at the awful disclosure of Christ. 
 —At the revelation of the enemy of Jesus, it is . 
 the disciple’s duty and honor to call himself Je- 
 sus’ friend (ver. 28).—The sop, a type and ex- 
 pression of the opposite effects of the Gospel.— 
 The presentation of the sop a final, unavailing 
 warning to the conscience of Judas: 1. The final 
 one: a. Had there been a spark of honesty in 
 him, he would now have confessed. ὁ. Had there 
 been a spark of repentance in him,he would not 
 have tasted the sop amidst these signs. 2. Una- 
 vailing: a. By the sign that it was he, he be- 
 came thoroughly exasperated to hatred and 
 turned the bit of blessing into a serpent’s bite. ὁ. 
 He still continued his falsehood and hypocrisy 
 before the circle of disciples after being un- 
 masked before the eyes of Jesus and the nearest 
 witnesses.—*‘ What thou doest,” etc. See above. 
 The reserve of Judas a fundamental feature of 
 his ruin. Reserve and pious reticence (see the 
 conduct of John in antithesis to the conduct of 
 Judas): 1. The former shuts his heart to heaven 
 and opens it to hell. 2. The other shuts his 
 heart to the world and hell, and keeps it open 
 for the Lord and His peopie.—The decision of 
 the wicked a laceration of the inmost life.—The 
 going of Judas out into the night. 1. Into the 
 beginning night. (His sun of peace has set upon 
 him.) 2. Into the midnight. (The fellowship 
 of the wicked awaits him for the work of dark- 
 ness.) 93. Into eternal night. (fndless despair. ) 
 
 Srarke: Zersius: The death of the faithful 
 is a going out of the world to the heavenly Father. 
 —The spiritual birth of believers is of God, their 
 life in accordance with God, their departure out of 
 the world ¢o God. Well is it for those who have 
 an experimental knowledge of this and comfort 
 themselves with the thought of it, 1 John v. 19. 
 —A Christian shows politeness to friends and 
 enemies, and renders loving services to both.— 
 Hevincer: Humility, precious possession.—See 
 that thou come not with an unwashed, ἢ. e., im- 
 penitent heart tothe table of the Lord.—Zrisivus: 
 Untimely humility, uncourteous courtesy, unwise 
 wisdom, that refuses obedience to Christ.—li he- 
 fitteth us always to obey Jesus; but always to 
 know why this or that is done is no part of ours: 
 neither doth it behoove us to wish to know all.— 
 Believers do not know, in time, all of God’s 
 workings within them in the grace of sanctifica- 
 tion, and how blessedly He is conducting them 
 even when He seems to them to be leading them 
 through misery,—but in a blissful eternity they 
 shall fully know these things and gloriously 
 praise Him.—Ver. 8. It is an abuse of good 
 breeding to set fine manners in opposition to the 
 ways of the kingdom of God. Christ cannot en- 
 
418 
 
 dure that. — Untimely and excessive compli- 
 menting is inconsistent with Christianity.—We 
 must tell even our good friends of their faults, 
 Ps. cxli. 5.—Happy is he who here accepts re- 
 proof for his sins.—Ver. 9. Hepincer: Exer- 
 wises in humility,originating in our own heads, 
 are worthless, like all other self-chosen works.— 
 We must not lay down rules to God in any par- 
 ticular.—Ver. 10. We are, in truth, all washed, 
 but not all clean. The visible Church is. and 
 will continue to be, a mixed mass.—If Christ 
 washed the feet of Judas, His betrayer, oughtest 
 not thou likewise to Jove thine enemy and do him 
 good? Matt. v. 44 —Many ἃ man has an enemy 
 in his household, and is ignorant of the same. — 
 Ostanver: Those who preserve the intention of 
 sinning are not clean in the sight of God.—Ver. 
 15. Pastors and preachers must be exemplars for 
 their flocks.—Ver. 16. Let our earthly rank be 
 high or low, we are but servants of Jesus, and 
 hence may not refrain from rendering every 
 loving service that has need of us, 1 Pet. ii. 16, 
 17.—QuesneL: The bare knowledge of God’s 
 commandments avails men nothing, but only 
 causes them to be judged the more rigorously. — 
 Ver. 18. The making of bad distinctions is sinful, 
 but the making of good distinctions is Christian. 
 —Canstbin: The fulfilment of divine prophecies 
 a grand corroboration of our faith.—OsrtaNpDER: 
 Ὁ shameful ingratitude!—That the good are often 
 so shamefully rewarded for many benefits.—Ver. 
 19. Hepincer: Time opens many truths, as in 
 temporal, so in divine mysteries.—Ver. 20. 
 Wherein the reception of a servant of God con- 
 sists.—CaNnsTEIN: Righteous servants of the 
 divine Word may derive strong consolation from 
 a contemplation of the lofty dignity of their office, 
 and may, by such contemplation, arouse their 
 souls to action.—QuzsneL: The union of Christ 
 with His members is so complete that He receives 
 the good done to them.—Consolation for faithful 
 servants of God,—that some do good to them, 
 even permitting their ministry to be fruitful in 
 them.—Hepinerr: The righteous are not at a 
 loss for signs of the common destruction of a 
 church as well as of the hastening of a soul to 
 ruin.—Zeistus: If Christ was so bitterly dis- 
 tressed in spirit at the devilish wickeduess of 
 Judas, how is it possible that God should be the 
 cause of the sin and damnation of a single man? 
 —Zuistus: Christ did not make His betrayer 
 known at once; He knocked at his soul ever and 
 anon to incite him to repentance.—CrAMER: 
 Christ washed the feet of His betrayer, suffered 
 him at the feast of the paschal lamb, Himself 
 gave him the sop, endured his kiss in the Garden. 
 Learn by this great and unspeakable example of 
 the love, meekness and patience of Jesus, to love 
 thine enemies also, and to recompense evil with 
 good.—Ver. 27. Ἡλι: The wicked spirit gene- 
 rally takes occasion to fall upon us with an ac- 
 cess of zeal when we have been the recipients of 
 some divine gift.—Zxrisrus: He who deserts God 
 is deserted by Him in return, and he who will 
 not be ruled by His Spirit is given over to the 
 power of the Evil One.—No vice opens the door 
 wider to the devil, who was the first “hypocrite, 
 than | vpocrisy.—Ver. 30. Satan grants his wor- 
 thippers no rest; they dare not delay to do evil. 
 —He wio withdraws trom Christ, the true Light, 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ---.-ἕ.ὄὄ 
 
 and loses the light of grace, will assured?y fall 
 into the thickest darkness.—QuesneL: When the 
 wicked man does evil in the night, the night that 
 he bears within his own heart, is far blacker than 
 that which he chooses for his work of dariuess. 
 
 IlwuBNer: Jesus always knew His time, « 6.» 
 what was to be done. Heeven knew the time of 
 His death. —It is a divinely illumined glance that 
 teaches us rightly to know the time, 7. e., God’s 
 peculiar purpose with us at a certain time.—Je- 
 sus teaches us the duty of setting all our affairs 
 in order before death, of bestowing every procf 
 of love on our dear ones that it is possible for us 
 to give.—At parting, all love’s yearnings awake, 
 even though they may have slumbered a little 
 before.—This love, what hate, what falseness and 
 ingratitude were opposed toit.—The nearer thou 
 feelest thyself to God, the more humility have 
 thou.—Spiritually He is ever thus descending 
 and washing us clean.—Jesus’ humility is an 
 enigma to the disciples. In like manner the 
 lowly conduct of the righteous is ofttimes sur- 
 prising to the unconverted.—Ver. 8. He whom 
 Jesus does not sanctify, has no fellowship with 
 Him.—Ver. 9. We must learn true moderation 
 in our zeal and obedience.—Ver. 10. They were 
 clean in Christ; in faith in Him. Judas lacked 
 this faith.—Ver. 13. Mastar==Whose word we 
 believe; Lorb—=Whose commands we should obey. 
 —The foot-washing. It is a customary rite in a few 
 cathedral cities only; in Vienna, for instance, 
 where, on Maundy-Thursday, the emperor washes 
 the feet of twelve aged men. Zinzendorf reck- 
 oned it among the sacramental acts, but not among 
 the sacraments. We do not interpret it literally. 
 —The imitation of the act of Christ in spirit: 
 to render services of love that are somewhat 
 burdensome, such as nursing the sick, e/e.-—How 
 glaringly it contrasts with Christ’s act when the 
 so-called Holy Father (the pope) suffers his foot 
 to be kissed.—Sad incongruity between knowing 
 and doing.—Ver. 18. Christ’s word holds good 
 with regard to many of His servants who eat 
 His bread.—Ver. 21. None can inflict more sor- 
 row upon the heart of Jesus than unfaithful, 
 false disciples. —Ver. 22. The disciples were dis- 
 mayed: 1. It wasa gricf anda shame to have such 
 an one inthe midst of them; 2. each one was re- 
 minded of the danger to his own heart; 5. they 
 must needs stand in dread of such a sad issue to 
 the fate of Jesusx—The most anxious condition 
 for a pious soul: When it becomes uncertain as 
 to its perseverance and state of grace.—lIt is 
 possible that Judas perceived himself to be dis- 
 covered when he took the sop and was put into 
 a certain rage by the fact. (Be it observed that 
 it was only at the reception of the sop, or the 
 manner of its reception, that his decision was 
 formed and he was designated as the traitor.)— 
 Ver. 27. Quod dubitas, ne feceris. Timorous de- 
 lay excites the suspicion of wrong. 
 
 Gossner: Ver. 8. So politeness turns to in- 
 civility.—Peter’s fault consisted in his liking 
 always to have his own way.—Ver. 9. But Peter 
 now errs on the other side and will not be sutis- 
 fied with what Jesus here purposed.—Now we 
 want to do (or suffer) too little,—now too much 
 —The feet that walk upon earth are continually 
 gathering some particles of earth, and inter- 
 course with the world imperceptibly contracts 
 
CHAP. XIII. 1-30. 
 
 something from the world.—Peter did not here 
 recline next to Christ: John was nearer to the 
 Lord. From this we see that love has the pri- 
 macy in the Church of Christ. It may ask ques- 
 tiong,and it receives answers, about things that 
 Peter does not know of, and of which it must be 
 the means of his hearing when he desires to 
 know them.— What thou doest. Do but quickly 
 accomplish the work of iniquity,that I also may 
 be able perfectly to reveal the work of My grace, 
 the wonders of My love. ΐ 
 
 Geruach: How he (John) is always most 
 anxious to exhibit the soul, the spiritual mean- 
 ing, of things that were already sufliciently fa- 
 miliar to all hisreaders through the other Gospels 
 and oral tradition. As he, therefore, makes no 
 mention of the institution of holy baptism, but 
 touches upon the internal process of regeneration 
 whose sacrament it is (chap. iii.), so, in like 
 manner, he is silent about the institution of the 
 Lord’s Supper, the sacrament of continual and 
 intimate communion with the Saviour, dwelling, 
 by preference, on a former occasion upon the 
 partaking of His flesh and blood (chap. vi.), and 
 now upon the invisible yet genuine union of Je- 
 sus with His disciples, and of the disciples among 
 each other in Him.—The world wills His death, 
 aud He and the Father will it also. But now 
 that He is dead to the world and will no more 
 manifest Himself to it (chap. xiv. 17, etc.)—i. e. 
 . before His death—He lives entirely in His own. 
 (Conjecture) Jesus first washed the traitor and 
 then came to Peter.—Wo part with Me. He who 
 does not recognize true greatness and dignity in 
 love that humbly serves, is no disciple of Christ’s. 
 Coloss. iii. 18.—(Augustine:) He lay on the 
 breast (in the lap) of Jesus. For what is meant 
 by the lap or breast save the part that is hidden? 
 
 Lisce: How close Judas was to Jesus; how far 
 . removed from Judas was Jesus soon after! He 
 in glory and Judas in perdition.—Jesus the Re- 
 vealer of hearts:—Bravune: Ver. 6. Modesty is 
 praiseworthy; but obedience is still more so. 
 Peter was terrified at his unworthiness in tlie 
 sight of the holy Saviour, as on that occasion in 
 the ship when he said (Luke v. 8): Lord, depart, 
 ete. Tiis speech bears a resemblance to that of 
 the Baptist, Matt. iii. 18. But not all brave 
 words are always seasonable. (We must not 
 fail to observe, however, that in this case the 
 turning-point with Peter was his unreadiness to 
 be reconciled to the spiritual humiliation of 
 Christ and to what of necessity followed—his 
 own self-humiliation. )—The temperament (men- 
 tal constitution) of Peter did not willingly 
 listen to promises of future knowledge.—2 Pet. 
 i, 5.—Ver. 8. Recalls chap. vi. 53. Applicable 
 to Judas is the saying of Peter, 2 Pet. 11. 20.— 
 Ver. 12. Jesus sought to strip them of pride by 
 means of a child that He placed amidst them 
 (Matt. xviii.), by the parable of the eavious labor- 
 ers, by the repulsion of the sons of Zebedee; 
 He must now make another similar attempt (yet 
 not simply as an attempt). (Iferder:) Christi- 
 anity gained rule only by ministering to all. The 
 noblest bears sway only by understanding how 
 to minister to many,—if it he possible, to all.— 
 Christ walks majesticalin lowliness. Follow Him. 
 Trust Him in all dark matters, in all enigmas of 
 Gospel history and of life.—Sriux: When it is 
 
 419 
 
 necessary, love lays its own shoulder to the wheel; 
 it does not rest satisfied with contributing its 
 two pence for the care of the sick and the 
 poor. It willingly performs burdensome, wun- 
 usual, despised, nay, loathsome services, to use 
 Driseke’s expression. But yet the real, spiritual 
 work of foot-washing in the sense of Jesus’ 
 words, ver. 10, is described Gal. vi. 1 and 2.— 
 Luther says justly: Now, therefore, this example 
 of foot-washing is particularly meant for those 
 who are in ecclesiastical offices. — Ver. 20, 
 (Rieger.) He inspires them with courage again 
 in view of their future ministry, for it would 
 please the devil to divest all Christ’s servants of 
 authority. When some Judas is set up by him, 
 he would fain have men look upon the eleven 
 others as in no whit better; he would be glad if 
 they themselves thought: We are disgraced; no 
 one will put any faith in us now; our whole 
 order is made to stink. But no! the Lord’s: 
 Verily, verily, efc., interposes; He can justify us 
 by proving that we are sent from Him.—See 
 Goprt (the Moot-washing). Inthe ‘* Stimmen der 
 Kirche,” Langenberg, 1852 (p. 214). 
 
 [Craven: From Origen: Ver. 3. The Father 
 had given all things into His hands, i.e. into His 
 power, for His hands hold all things; or, to Him, 
 for His work.—Ver. 5. Even they who sup with 
 Josus need a certain washing, not indeed of the 
 tup parts of the body, ¢. 6. the soul, but its lower 
 parts which cleave necessarily to earth.—Vers. 
 6-9. Peter often appears in Scripture as hasty in 
 putting forth his own ideas of what is right and 
 expedient.—An instance that a man may say 8 
 thing with a good intention, and yet ignorantly 
 to his hurt.—As Peter did not see his own good, 
 our Lord did not suffer his wish to be fulfilled.— 
 Ver. 10. Christ washes their feet atter they are 
 clean, showing that grace goes beyond necessity. 
 —Ver. 14. It is not necessary for one who wishes 
 to do all the commandments of Jesus, literally to 
 perform the act of washing feet—this is merely 
 an act of custom, and the custom is now nearly 
 dropped.—This spiritual washing of the feet is 
 done primarily by Jesus Himself, secondarily by 
 His disciples.—Ver. 23. Whom Jesus loved: this 
 has a peculiar meaning, viz. that John was ad- 
 mitted to a knowledge of the more secret myste- 
 ries of the Word. (?)—Ver. 27. At first Satan did 
 not enter into Judas, but only put it into his 
 heart to betray his Master; let us beware that 
 Satan thrust not any of his darts into our heart, 
 for if he do, he watches till he gets an entrance 
 there himself. 
 
 [From Avcustine: Ver. 1. All was now to 
 take place in reality of which the first passover 
 was a type.—We perform a most wholesome 
 journey or pass>sver when we pass over from the 
 devil to Christ, from this unstable world to His 
 sure kingdom.— Unio the end, i. 6. that they them- 
 selves too might pass out of this world, by love, 
 unto Him their head; for what is wnto the end, but 
 unto Christ?—Vers. 4, 5. He laid aside His gar- 
 ments when, being in the form of God He emptied 
 Himself; He girded Himself with a towel, when 
 He took _upon Him the form of a servant; 179 
 poured water into a basin, when He shed His blood 
 on the earth with which He washed away the 
 filth of their sins; He wiped them with the towel, 
 when with the flesh wherewith He was clothed 
 
420 
 
 He established the steps of the Evangelists—the 
 whole of His passion [humiliation] was our 
 cleansing.—Ver. 12. Let us confess our faults 
 one to another, forgive one another’s faults, pray 
 for one another’s faults—thus we shall wash one 
 another's feet.—Ver. 29. Judas had the bag: the 
 first institution of ecclesiastical property; our 
 Lord shows that His commandment not to think 
 of the morrow does not mean that the saints 
 should never save money. 
 
 [from Curysostom: Ver. 1. By His departure 
 He means Ilis death—being so near leaving His 
 disciples, He shows more love for them; He left 
 undone nothing which one who greatly loved 
 should do.—Ver. 7. How useful a lesson of 
 humility it teaches thee.—Ver. 29. How was it 
 that He who forbade scrip, and staff, and money 
 carried bags for the relief of the poor? It was 
 to show thee that even those who are crucified 
 to the world ought to attend to this duty.—Ver. 
 80. If was night showing the impetuosity of 
 Judas, 
 
 [From Bepe: Vers. 13, 14. Our Lord first did a 
 thing, then taught it.—Ver. 17. To know what is 
 good and not to do it, tendeth not to happiness, 
 but to condemnation. From Aucurn: Ver. 12. 
 When, at our redemption we were changed by 
 the shedding of His blood, He took again His 
 garments rising from the grave, and clothed in 
 the same body ascended into heaven and sitteth 
 on the right hand of the Father. 
 
 [From Burxirr: Ver. 1. Christ chose the 
 time of the Passover to suffer in, that He might 
 prove Ilimself to be the substance of that type. 
 —Ver. 2. Can we wonder to find friends unfaith- 
 ful, when our Saviour had a traitor in His own 
 house ?—It is no uncommon thing for the vilest 
 sins to be acted by the most eminent professors 
 of religion. —The devil, being a spirit, has a quick 
 access to our spirits and can instil his sugges- 
 tions into them.—Vers. 4, 5. The most amazing 
 instance of self-denial, for our encouragement anid 
 example.—We ought to be ready to perform the 
 lowest offices of love and service toward one an- 
 other.—Vers. 6-8. A sinful humility to refuse 
 the offered favors of Christ because we are un- 
 worthy to receive them.—Though we are not 
 worthy of CArist, and of His love; yet Christ is 
 worthy of ws, and of our faiih.—The servants of 
 God themselves often cannot understand, at pre- 
 sent, the dealings of God with them, yet there 
 will come a time for the clearing of them.—Christ 
 wusheth all that have an interest in Him both 
 from guilt and pollution.—Ver. 10. All justified 
 persons are in God's account clean.—The holiest 
 saints, whilst in this world of sinand temptation, 
 do need a daily washing by repentance.—Ver. 
 17. The necessity of—l. knowledge in order to 
 practice; 2. praciice in order to happiness.—Ver. 
 18. Ilow many are there who by profession lift 
 up their hand unto Christ, yet who by treason litt 
 up their Aeel against Him.—Ver. 2). Christ and 
 the Father account the respect paid to faithful 
 ministers as paid to themselves.—Ver. 21. It is 
 the duty of Christians not rashly to judge one 
 another; but to hope the best of others, and to 
 fear the worst of themselves.—It is possible for 
 secret wickedness to lurk in the hearts of those 
 in whose conduct nothing has appeared to give a 
 just suspicion.—Ver. 80. Judas went immedi- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ately out, and it was night: what a warmth and 
 zeal in the devil’s cause.-—Men given over by 
 God and possessed of Satan are unwearied in 
 sin. 
 
 [From M. Tinney: Vers. 1-17. A wise man 
 will not doathing that looks odd and unusual 
 but for very good reasons: Christ acted thus 
 that He might—l. testify His love to His disci- 
 ples (vers. 12); 2. give an instance of His volun- 
 tary humility (vers. 8-5); 8. signify to them 
 spiritual washing (vers. 6-11); 4. set them an 
 example (vers. 12-17).—Ver. 1.-Our Lord has a 
 people in the world tuat are His own by,—1. gifi 
 from the Father; 2. costly purchase; 3. His 
 setting them apart for Himself; 4. their own de- 
 votion to Him as a peculiar people.—Ilis own, 
 not things (τὰ ἴδια) as eattle which are transfer- 
 able, but persons (τοὺς ἰδίους) as a man’s wife 
 and children to whom he stands in a constant 
 relation.— faving loved His own . . He loved them 
 unlo the end: He did love them with a love of 
 good-will [benevolence]-when Ile gave Himself 
 for their redemption; He does loye them with a 
 love of complacency when He admits them into 
 communion with Himself.—Those whom He loves, 
 Ile loves unto the end; i.e. 1. with an everlasting 
 love; 2. unto perfection, He will perfect that which 
 concernelh them.—Vers. 4, 5. Christ’s love was 
 condescending.—The disciples had just befora 
 shown the weakness of their love by grudging 
 the ointment that was poured on His head, yet 
 now He gives this proof of His love to them; 
 our infirmities are foils to His kindnesses and set 
 them off.—Ver. 2. The treason of Judas traced 
 to its original.—Those that would be conformable 
 to Christ must keep their minds low in the midst 
 of advanecuents.—Vers. 4, 5. Nothing is below 
 us which may be serviceable to God’s glory and 
 the good of our brethren.—Many will do mean 
 things to curry favor with superiors, they rise 
 by stooping and climb by eringing; but for 
 Christ to do this to fis dsciples, could be no aet 
 of policy or complaisanee, but pure humility.— 
 He riseih from supper; learn—l. Not to reckon 
 it a disturbance to be called from our meal to do 
 God or our brother a real service—Christ would 
 not leave Lis preaching to oblige His nearest re- 
 lations (Mark iii. 35), but left Lis supper to show 
 His love to His disciples; 2, Not to be over nice 
 about our meat.——/Ze laid aside His garments and 
 look a towel; we must addvess ourselves to duty 
 as those who are resolved not to take state, but to 
 take pains.-—Vers. 7, 8. Subsequent providences 
 explain preceding ones.—We must let Christ take 
 His own way, both in ordinancesand providences, 
 and we shail find in the issue it was the best way. 
 —lIn the refusal of Peter there was—l. A show 
 of humility ; 2. A real contradiction of the will of 
 Jesus.—Christ’s answer—l. A severe caution 
 against disobedience; or, 2. A declaration of the 
 necessity of spiritual washing.—Ver., 10. The 
 evidence of a justified state may be clouded, but 
 the charter of it is not taken away.—It should 
 be the daily care of those who are in a justified 
 state to cleanse themselves from daily defilement. 
 —VYe are clean, but not all: many have the sign, 
 but not the thing signified.—Ver. 12. He ad- 
 journed the explication till He had finished the 
 transaction—l. to try their submission; 2. to 
 finish the riddle before He unriddled it.—it is vne 
 
CHAP. XIII. 1-30. 
 
 will of Christ that sacramental signs should be 
 explained.—Ver. 13. Muster and Lord.—1. He is 
 Master and Lord that He may be Redeemer and 
 Saviour; 2. It becomes us thus to call Him; 
 George Herbert when he mentioned the name of 
 Christ used to add my Master, and thus wrote: 
 
 “ How sweetly doth my Master sound, My Master! 
 
 As ambergris leaves a rich scent unto the taster, 
 
 So de these words—a sweet cuntent, an oriental fragrancy 
 —mMy Master.” 
 
 Vers. 14, 15 with 4, 5. A parable to the eye, 
 our Master thereby teaching us—1l. An humble 
 condescension; 2. A condescension to be ser- 
 viceable; 8. A serviceableness to the sancti- 
 Jication one of apother.—What a good teacher 
 Christ was, teaching by example as well as doc- 
 trine.—When. we see our Master serving we can- 
 not but sec how ill it becomes us to be domineering. 
 —Ver. 17. Most people think, Happy are they 
 that rise and ritle; Christ saith, Happy are they 
 that s/oop and obey.—Nothing is better known 
 than that we should be humble, and yet how little 
 is seen of true humility; most now for others, 
 few do for themselves.—Ver. 18. They that are 
 chosen—1. Christ Himself chose; 2. Are known 
 to Him.—All that eut brevd with Christ are not 
 His disciples indeed.—Judas Uifred up his heel 
 against Christ—l. forsook Him, turned his back 
 upon Him; 2. despised Him, shook off the dust 
 of his feet; 8, spurned at Him.—Ver. 20. Judas 
 had been sent—they that received him, and per- 
 haps had been converted and editied by his 
 preaching, were never the worse when he after- 
 ward proved a traitor.—Though some by enter- 
 taining strangers have entertained robbers yet 
 we must still b» hospitable; the abuses put upon 
 our charity will neither justify uncharitableness 
 nor lose us our reward.—Ver. 2i. Christ is not 
 the author of sin, yet this sin of Judas He—1. 
 foresaw; 2. foretold.—The sins of Christians are 
 the grief of Christ.—Ver. 22. Christ perplexed 
 His disciples for a time that He might—l. Awm- 
 ble them; 2. prove them; 3. excife in them ἃ jea- 
 lousy of themselves; 4. excile inttignation at the 
 baseness of Judas.—Ver. 23. There are some of 
 His disciples, whom Christ lays in His bosom, 
 who have more free and intimate communion 
 with Wim than others.—Vers. 23, 24. It is good 
 to engage for ourselves the prayers of those that 
 lie in Christ's bosom.—They who lie in Christ's 
 bosom may often be reminded of something that 
 will be profitable by those who lie at His feete— 
 Ver. 26. Though John whispered in Christ’s ear, 
 yet he called Him Lord; familiarity did not lessen 
 respect.—Ver. 26. Our Lord indicated the traitor 
 by @ sop; we must not be outrageous against 
 those whom we know to be malicious against us 
 —if thine enemy hunger feed him.—Ver. 27. After 
 the sop Suian entered into him; many are made 
 worse by Christ’s bounties.—Ver. 28. The dis- 
 ciples did not suspect that Jesus spoke to Judas 
 as the traitor; it is an excusable dulness in Chris- 
 tians not to be sharp-sighted in their censures. 
 —Christ’s disciples were so well taught to love 
 one another, that they could not readily learn to 
 suspect.—Gtive something to the poor: Learn that 
 1. our Lord, though fie lived on alms (Luke viii. 
 3) yet gave alms; 2. the time of a religious feast 
 is a proper time for charity.—Ver. 30. With- 
 drawing “rom the communion of the faithful is 
 
 | 
 
 421 
 
 commonly the first overt act of a backslider, the 
 beginning of an apostasy. 
 
 [From Scorr: Vers. 1-11. Neither the deepest 
 abasement, nor the highest exaltation. rendered 
 our Redeemer for a moment inattentive to the 
 concerns of His disciples.—Vers. 18-30. If pro- 
 fessed disciples and ministers be found upfaith- 
 ful, let us not be discouraged; the Scr®ture 
 hath foretold that thus 1t must be.—As some are 
 more near to Him than others, we should not 
 envy their privilege but use their friendship, 
 From A, Crark: Vers. 1-17. It was the common 
 custom of our Lord to pass from things sensible 
 and temporal to those which were spiritual and 
 eternal: He was a consummate philosopher, 
 every subject appears grand and noble in His 
 hands.—Ver. 16. Christ has ennobled the acts of 
 humility by practising them Himself.—Ver. 17. 
 «Sacred knowledge and devotedness to God are the 
 means whereby a man can arrive at bealitude.” 
 [institutes of Menu]. 
 
 [From Stier: Vers. 1-30. If the history of 
 the Passion is the Holy of Holies in the New 
 Covenant, St. John opens to us the very Ark of 
 the Covenant in the heart of the incarnate Sa- 
 viour.—Vers. 4,5. For thy sake, O sinner, I 
 have laid by the garment of My glory, have 
 girded Myself with the napkin of the flesh, to 
 pour out My blood as a cleansing bath for thee 
 —as thy God and thy Servant.—Ver. 13. The 
 Master is believed, the Lord is odeyed.—Ver. 14. 
 The mutual feet-washing embraces the whole 
 collective duties of Christian charity among 
 Christ’s disciples. —Love is humility, it delights 
 to serve the necessities as well of body as of soul. 
 —Ver. 30. It was night in the soul of Judas; 
 night in a broad circle around Judas—in the 
 hearts of many, condensed and mighty darkness; 
 nevertheless [therefore?] Jesus goes on to speak 
 the words of light and life which have approved 
 their full meaning in the overcoming and extinc- 
 tion of all darkness. 
 
 [From A Puatn Commentary (Oxford): Ver. 
 1. The disciples, on the eve of orphanhood, were 
 objects of His compassion indeed !—Ver. 17. The 
 knowledge of religion is worthless, apart from the 
 practice of it.—Ver. 20. Our Lord spreads over 
 the ministrations of His ministers the awful sanc- 
 tion of His own special presence.—Ver. 26. 
 Does it not follow from this portion of the narra- 
 tive that while John was reclining on one side 
 of our Lord, Judas must have been reclining on the 
 other?—VYer. 27. After the sop Satan entered 
 into him:—The warning, evermore, of the un- 
 worthy communicant.—Ver. 29. Judas, the Al- 
 moner of Christ.—The contrast between the trai- 
 tor’s outer and tmner life.—Vers. 1-29. Ministers 
 of Christ ‘following their Divine Master in 
 their earnest search for souls, are to leave none, 
 no, not even the most abandoned untried by their 
 hand; even Judas was washed.” (Rey. TT. T. 
 CARTER). From Barnes: Ver. 2. Satan can 
 tempt no one unless there is some inclination of 
 themind. [? See ver. 30, p. 458. ]—Ver. 23. «The 
 highest honor that can be conferred on any man 
 is (o say that Jesus loved Him.” (Roverr ἀν ἢ, 
 
 [From Krummacuer: Vers, 4, 5. Ὁ great and 
 significant symbol! Ὁ powerful exposition of ths 
 words, “41 came not to be ministered unto but 
 to minister.”—Vers. 6-8. Even to this day wi 
 
42: 
 
 “ 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 hear it said—‘‘ For the honor of Christ, I cannot 
 believe that He receives sinners, as such, without 
 any thing further.” If you wish to honor Jesus, 
 do so by submitting to His word.—Ver. 9. Ex- 
 cellent, but not altogether correct; Simon now 
 oversteps the line to the right, as he had before 
 transgessed to the deft.—Ver. 10. When a Chris- 
 tian is overtaken by a fault, he has no need of 
 an entirely new transformation, but only of a 
 cleansing; he must let his feet be washed.—Vers. 
 14, 15. Acts of love never degrade, however menial | 
 they may be.—Vers. 8-14. Christ Himself must 
 first wash us before we can wash the feet of any 
 in the sense intended by Him.—Vers 18-30. The | 
 heathen world is ignorant of a Judas, such a 
 monster matures only in the sphere of Christi- | 
 anity.—The Lord appointed Judas the receiver | 
 and almoner in His circle, and assuredly for no 
 other reason than that He perceived he was the | 
 fittest. 
 [From Owen: Ver. 1. The whole economy of | 
 yedemption is made up of most signal develop- 
 ments of Christ’s love for His chosen.—Vers. 4, 
 5. Our Lord in view of the foregoing strife of 
 the disciples for precedence (Luke xxii. 24) per- 
 formed this ablution. (?)—Ver. 14. «The Pope 
 
 would do a more remarkable thing if, in ur 
 feigned humility, he washed the feet of one king, 
 than he does in washing the feet of twelve poor 
 men.” (Benaen.)—Ver. 17, ‘The recognition 
 of such a duty, is a much more easy matter than 
 the putting it in practice.” (ALForD.) From 
 Wurpon: Ver. 8. Peter in his presumptuous hu- 
 
 /mility is witerly disobedient.—I know whom I have 
 
 chosen: He knew, of the entire twelve, the fidelity 
 of most and the treason of one.—Ver. 30. The 
 son of niyht goes through the darkness of night 
 on his errand of treason (darkness). 
 
 [Vers. 8-5. The act of Jesus one of self-humi- 
 tiation, but not expressive of humility; humility 
 is a readiness of mind to take a low place because 
 of conscious weakness or unworthiness; self-humi- 
 liation is an act which may spring from humility, 
 or it may be, as in the case of Jesus, conscious 
 greatness stooping to heneficial service.—He 
 
 | washed the ἔθου οἵ all, Judas included, teaching 
 
 us that we are not to look for certain evidence 
 of piety before performing fraternal service.—A 
 manifestation of what is involved in true Lord- 
 ship—viz.: service.—Ver. 9. The submitting to 
 being washed often a greater test of humility 
 than the washing of others. | 
 
 FIFTH SECTION. 
 
 The Lord in the circle of His friends, the children of light; how He discloses and 
 
 communicates to them the riches of 
 them as bearers and ministers of 
 
 His inner life, thereby consecrating 
 His own life, with a view to the 
 
 enlightenment and transfiguration of the world. and the union of 
 
 the present and the hereafter. 
 explanations relative 
 
 —Disclosure of Heaven (and 
 to the Heavenly life). 
 
 Cuap, “XIII. 81—Cuap. XVII. 26. 
 
 SYNOPTICAL VIEW. | 
 
 The farewell discourses of Jesus, as recorded | 
 by John, contain the most mysterious and most | 
 holy of all the sayings through which He mani- 
 fested Himself to Hisown. They form the spirit- 
 ual ante-celebration of His own glorification and | 
 tliat of His people in the new celestial life opened 
 up by His death and resurrection. Distinction | 
 must be made between historical periods and | 
 those embracing different divisions of the subject- | 
 matter; there exists, however, an exact corre- | 
 spondence in the march of the two. The total 
 is the walk to the Mount of Olives and the re- 
 velation of heaven or the new heavenly home, 
 
 . high above the old Sheol of the dead. 
 
 First Pertov. From the end of the paschal 
 meal, or the departure of Judas, to the end of 
 the Supper. Starting-point of the meditation: 
 the Supper; how it reveals the gulf that inter- 
 venes between the heavenly home that Christ 
 
 jigures the same, supplying Christ’s presence to 
 the disciples, who sojourn on this earthly shore, 
 until the time when they shall be ripe for heaven 
 and at liberty to follow the Lord as martyrs (ver. 
 30). Martyrdom the fairest, ripest fruit of the 
 Lord’s Supper. Therefore: the task and goal 
 of personal life in that Kingdom of glory, to found 
 which Christ leaves this world, chap. xii. 31-58. 
 
 Seconp Prriop. From the close of the Supper 
 to the departure for the Mount of Olives. On 
 stepping forth beneath the starry sky. Starting- 
 point of the meditation: the going forth into the 
 dark world, and the contemplation of the noc- 
 turnal heavens. Revelation of the heavens situ- 
 ate beyond the gulf. Exposition of heaven, or 
 the Father’s House, as the goal of Christ and 
 His people. 
 
 1. Christ as the Way to the goal; in the truth 
 | and life of His personal essence standing surety 
 for the goal, in spite of the contradiction of out- 
 ward agencies which reveal an apparently aim- 
 /less and pathless vista of misery and death 
 
 discloses and whither He is going; but also ¢rans- 
 
 (Thomas). ° 
 
CHAP. XIII. 31-38. 
 
 423 
 
 2. Christ as the Goal of the way, or the spiritual 
 and heavenly thcophany, in antithesis to the sen- 
 sual and earthly theophany; or as the personal 
 Christ, through whom the personal Father mani- 
 fests Himself, and who, through the Holy Ghost, 
 founds the fellowship of personal, heaveniy lite 
 (ver. 20; Philip). ἢ 
 
 3. Christ, on His return, at onze the Goal and the 
 Way. How, inthe communion of His people, He 
 establishes the hidden heaven nyon earth, as the 
 Kingdom of the Spirit and of Love in antithesis 
 to the ungodliness of the world (Judas Lebbeeus). 
 
 4. The departure for the Passion as a departure 
 for heaven, or the parting salutation as a pledge 
 of greeting at a speedily ensuing meeting. 
 
 The one warranty for the heaven beyond this 
 world—which warranty is given us through the 
 heavenly Christ present in the world—branches 
 out into various manifestations: (1) Of the 
 heavenly Christ; (2) of the heavenly Father; 
 (3) of the heaveniy Spirit or other Paraclete; 
 (4) of the heavenly and personal life and opera- 
 tion of Christians. 
 
 First promise of the Holy Ghost as the Spirit 
 of Christ and the Church generally, ver. 16 
 Second promise of the Holy Ghost as the Spirit 
 of evangelic knowledge and of enlightenment, 
 ver. 4. Chap. xiv. 
 
 Tnirv Perrop. The walk from the city to the 
 brovk Kedron. Vineyards and nocturnal garden- 
 _Jires on either side (see below). Starting-point of 
 the meditation: the sight of the vineyards, of 
 the cleansed vines and the burning branches. 
 Glorification of this earthly shore; or the hea- 
 venly life upon earth, in the history of the King- 
 dom of Love or the Vine of God; in the judgment 
 executed upon dead branches, and in the fruit- 
 bearing—love’s blessing —of living ones. 
 
 1. Divine establishment and cultivation of the 
 heavenly }ine upon earth, or the establishment 
 of the heavenly Kingdom of Love—a’kingdom 
 rich in joy. The fiery judgment upon dead 
 branches; the purification of living ones; or the 
 destiny of the Vine (chap. xv. 1-8). 
 
 2. The fruit-bearing otf disciples in their life 
 of love (vers. 9-17). 
 
 3. Verification of love in opposition to the 
 hatred of the world, or the de/ensive conduct of 
 the disciples of Jesus (ver. 18 to chap. xvi. 6). 
 
 4. Consummation of love in the fellowship of 
 the Holy Ghost who convinces and conquers the 
 world by the judgment of the Spirit, or the offvn- 
 sive conduct of disciples, chap. xvi. 7-11. Revela- 
 tion of the future, together with the development 
 of Christianity, vers. 12-15. 
 
 Third promise of the Holy. Ghost as the Spirit 
 of martyr-faithfulness, chap. xv. 26. Fourth 
 promise of the Holy Ghost as the Spirit of vic- 
 torious might that overcometh the world, chap. 
 xvi. 8-11. Fifth promise of the Holy Ghost as 
 the Spirit of apostolic development and apoca- 
 
 lyptic revelation of the future, chap. xvi. 12-16. | 
 
 Fourtu Preriop. Towards the end of the way. 
 Conclusion of communications, and promise of 
 future disclosures through the Holy Ghost, 
 Starting-point of the meditation: The approach 
 tothe goal. Transfiguration of the union betwixt 
 this world and the world beyond, in the new, hea- 
 venly life. 
 
 1. Promise of the revelation of the new and 
 second heavenly life in the resurrection of Christ, 
 vers. 16-22. 
 
 2. Promise of a new mecting, when He of the 
 further shore shall hold intercourse with them 
 who are still remaining on this side of the gulf, 
 vers. 23, 24. 
 
 ὃ. Promise of life in the Spirit, vers. 25-27. 
 
 4. The flash of light from the Spirit, appor- 
 tioned to the disciples even now in surveying the 
 life of Jesus, vers. 28-31. 
 
 5. Christ’s consciousness of victory, His as- 
 surance of new life, asa legacy of consolation for 
 His people, vers. 382, 88. Chap. xvi. 12-33. 
 
 Firra Pertop. Before the crossing of the brook 
 Kedron, the black brook in the gloomy vale. 
 Period of final decision. 
 
 Development of Christ’s consciousness of 
 victory in His high-priestly prayer for the trans- 
 figuration of the personal Kingdom of Love, or 
 House of the Father, in this world and the next, 
 through the sanctification or sacrifice of Christ, 
 the redemption of mankind: 
 
 1. For the glorification of the Son, vers. 1-8; 
 
 2. For the glorification of His people, vers. 
 9-19; 
 
 3. For the glorification of all future believers 
 until the disappearance of the world before the 
 glory of the Son and of His heaven, vers. 20-24; 
 
 4. The perfect glorification of the Father, in 
 conformity to His righteousness; the founda- 
 tion of said glorification having already been 
 laid by the Son, vers. 25, 26. Or, the prayer 
 for the perfection of the Kingdom of Love unto 
 the absolute Epiphany, Rev. xxi.; Tit. ii. 13; 
 1 John ii. 28; ili. 2. Chap. xvii. 
 
 Synopsis. Wirst Period: Antithesis between 
 heaven and earth; Seeond Pe 7d: Heavenand its 
 vouchers on earth; Vhird Period: Establishment 
 and development of heaven on earth; Fourth 
 Period: Tuternal union of heaven and earth; 
 Fifth Period: Theperfect appearing. 
 
 On the farewell discourses of Jesus see Luther’s 
 Sermons of the year 153%, vol. vili. [ed. Walch]. 
 Matthesius: Luther said this was the best book 
 he had written. G. Lehr: De sublimitate ser- 
 monum Jesu Christi, John xiii.—xvi., Gottingen, 
 Vi74. Stark: Paraphr. et Comment. in Ev. Joh. 
 xiii.-xvil., Jena, 1814. An extensive catalogue 
 of separate treatises see in Lilienthal’s δ δ]. 
 Archivdr, Ὁ. 3821; Danz, Universalwérterbuch der 
 theolog. Literatur, p. 466, ete. On the sacerdotal 
 prayer see below chap. xvii. _[Comp. also our in- 
 troductory remarks on ch. xiii. 1, p. 408.—-P. 8.] 
 
424 THE GOSPEL ACCORDING TO JOHN. 
 
 L 
 
 STRONG ANTITHESIS BETWEEN THIS PRESENT WORLD AND THE WORLD BEYOND; ALSO THE LINK 
 BETWEEN THEM FORMED BY THE NEW INSTITUTION OF CHRIST (THE LORD’S SUPPER, AS THE 
 COMMANDMENT OF BROTHERLY LOVE). GRAVE MAGNITUDE OF THIS ANTITHESIS, EXPRESSED IN 
 THE ANNOUNCEMENT OF PETER’S DENIAL. THE GLORIFICATION OF CHRIST; AND THE NEW 
 COVENANT. THE NEW COMMANDMENT AS THE TRANSFIGURATION OF THE LAW AND LIKEWISE 
 OF THE ANTITHESIS BETWEEN CHRIST'S VISIBLE EXISTENCE IN THE WORLD BEYOND AND THH 
 SOJOURN OF HIS PEOPLE IN THIS PRESENT ia 
 
 παρ. XIII. 31-88. 
 
 (Matt. xxvi. 26-35; Mark xiv. 22-31; Luke xxii. 31-38.) 
 
 Therefore,’ when he [Judas] was [had] gone out, Jesus said, 
 
 Now is the Son of man glorified, and God is glorified in him. If God be [is] 
 glorified in him,? God shall [will] also glorify him in himself, and shall [will] 
 straightway [immediately] 2 lorify him. Little children [rexvéa], yet a little while 
 [only a little while longer] Tam’ with you. Ye shall [will] seek me; and{,] as I 
 said unto the Jews, Whither I go, ye cannot come; so now I say to you. A new 
 commandment I give unto you, That [in order ‘that, ἵνα] ye love one another ; 
 [even] as I have loved you, [in order] that ye also love one another. By this shall” 
 | will] all men know [perceive] that ye are my [ἐμοί] disciples, if ye have love one 
 to another. 
 
 Simon Peter said [saith, λέγει] unto him, Lord, whither goest thou? Jesus an- 
 swered him [omit him], 3 Whither I go, thou canst not follow me now; but thou 
 shalt [wilt] follow me‘ afterwards. Peter said [saith ] unto him, Lord, why cannot 
 : follow thee now? I will lay down my life for thy sake [for thee]. Jesus an- 
 
 wered [answereth]}®> him, Wilt thou lay down thy life for my sake [for me]? 
 easy verily, I say unto thee, The cock shall not crow [will not have crowed],® 
 till [before] thou hast denied’ me thrice. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 81.—[Tischendorf, Alf. and W. & If. give ὅτε οὖν, in accordance with &. B.C. Ὁ. L. X.; 
 Ἐς K., eic., and those ed. who wrongly join ὅτε ἐξῆλθεν to ver. 3U.—P. 8. 
 
 2 Ver. 32.—'The words εἰ ὃ θεὺς ἐδοξάσθη ἐν αὐτῷ are wanting in [8.5] B.C. D., ete. Probably the repetition was re- 
 garded as superfluous. [They occur in No A. C.2'T. A.. efc., they are retained by Tischend., omitted by Weste. and H., 
 bracketed by Alf. The omission may have been occasioned by the similar endings of this and preceding clauses.—P. 8. ] 
 
 3 Ver. eae hendort, Alford, Westcott and Hort omit αὐτῷ (text. rec. i in accordance with B. ΟΟ L.; it occurs, 
 however, in ἐᾷ. A. Οὐ D., efc.—P.8.] 
 
 4 Ver, 36.—The μοι is wanting in [8.1 B. C.* L. X., Vulgate, etc. 
 Tischenid., Alf., Westc. and Hor t= Pos 5.]} 
 
 δ Ver. 38 ΒΟ id of ἀπεκρίθη the best authorities read ἀποκρίνεται, in accordance with δῷ. B. C. L. X., efe—P.S.] 
 - 6 Ver. 98.---ΦὨὩωνήσῃ, against φωνήσει, has very strong authority. [It isso given δᾷ. A. B. G., eéc. and in the best crit. 
 
 —P. 8. 
 
 1 Ver. 38.—The reading ἀρνήσῃ decidedly preponderant over against the (synoptic) composite [ἀπαρνήσῃ]. 
 
 term. [The former occurs in Β. v. L. X.; the latter in §. A. C. Τ᾿ A., ete.—P. 8.] 
 
 ovv is omitted in A. E. 
 
 [It occurs in A. C.3 D., efc., text. rec., but is omitted by 
 
 A milder 
 
 It is the celebration of 
 an actual triumph. Jn spirit He has already 
 vanquished the kingdom of darkness. His vie- 
 tory succeeded to His perturbation of spirit at 
 
 - [Meyer, Alford, efc. ]. 
 EXEGETICAL AND CRITICAL. 
 Ver. 31. Now when he had gone out.— 
 
 Chrysostom and others connect this sentence 
 
 with the foregoing: ‘* but it was night when he 
 went out.” Not only the οὖν, but also the em- 
 phatic pause introduced by the word vig, andthe 
 strong contrast between the preceding and the 
 ensuing Sect. are declarative against this view. 
 
 Now is the Son of Man glorified [édoga- 
 o37|.—This is not merely a proleptical announce- 
 
 the sight of Judas, and was gained on this wise: 
 By the operation of His Spirit in perfect con- 
 sistency with His truth, love and patience as 
 opposed to the utmost falseness, embitterment 
 and irritation, He, as the Christ, sundered Anti- 
 christ from the communion of the faithful through 
 the mere exercise of His personal might. The 
 
 | victory gained by Him in spirit over Judas, is ἢ 
 
 ment on the part of Jesus of approaching triumph | victory over Satan himself and over those worldly 
 
CHAP. ΧΙΠΙ. 31-88. 
 
 tempiations whose nature partakes of the spirit 
 of Iscariot (see Leben Jesu, II., p. 1827; ILL, p. 
 675). This victory lays the foundation for the 
 victory in His psychical life (Gethsemane) and 
 for that in His physical life (Golgotha): in view 
 of this fact He is already glorified in principle. 
 
 Ver. 32. If God is glorified in Him.— 
 Antithesis to the Son of Man. It was while con- 
 serving to the uttermost His purely human na- 
 ture that He, as the Son of Man, overcame Judas ; 
 but, as this Son of Man, He was also the instru- 
 ment of God, chap. v. 19; 2 Cor. v.19. It is 
 effectual to the glory of God Himself that evil,— 
 the whole kingdom of Antichrist—is, in respect 
 of its principle, overcome in so purely human a 
 manner now, and that it shall henceforth be thus 
 overcome throughout the world. 
 
 God will also glorify Him in Himself. 
 —As God is glorified in the heart of Christ and 
 in His victorious conduct, being therein set forth 
 as the omnipotence of the Spirit, He shall also 
 glorify Christ in Himself; ἃ 6., He shall glorify 
 the almighty spiritual power of the Son in His 
 (the Father's) divine providence, in His peculiar 
 domain, the sphere, the revelation of the Father 
 —and that especially in that world and from that 
 world whither Christ is now returning. ᾿Εν 
 ἑαυτῷ has been interpreted by Chrysostom and 
 Ammon as equivalent to διά, Such an interpre- 
 tation does away with the antithesis. In like 
 manner the antithesis is weakened by the ex- 
 planation of Cocceius: Since God was glorified, 
 the Son also was glorified. Augustine and many 
 others interpret the passage as referring to the 
 exaltation: ‘‘7/a scilicet, ut natura humana, que 
 a verbo sterno suscepta est, eliam immortali xlernitale 
 donetur.”’ Tholuck refers to Phil. ii. 9: ‘* The 
 exaltation of the Son, which, in accordance with 
 the representation of Paul, is the μισϑός tor His 
 humiliation.” Meyer: By the return to the 
 fellowship of God, out of which He went forth. 
 From this point of view ἐν ἑαυτῷ needs defining. 
 The existence of Christ was an existence in God, 
 not alone from the time of His ascension, but 
 from the moment of His death, inasmuch as Ue 
 was removed from this present world. For this 
 world His personal /ife was now hidden in Goil’s 
 providence, but His personal essence issued forth 
 again, clear and distinct, from the providence of 
 God, simultaneously with the resurrection and 
 the sending of the Spirit; an essence now glori- 
 fied in divine spiritual might, and destined to he 
 ever more and more glorified until His appear- 
 ing. See Uoil. ili. 8. Hence the expression: in 
 Him, has been in course of fulfilment ever since 
 the death of Christ. 
 
 And shall immediately.—The second καί 
 introduces the modifying word, evtic, from which 
 it follows that the glorification of Christ in God 
 shall take place immediately. 
 
 Ver. 33. Little children, but yet a little 
 while (a little longer).—After the stern dis- 
 missal of the traitor He is at liberty to unbosom 
 Himself to the disciples and to reveal to them the 
 love and grief that stir His heart at parting 
 from them. Here for the first time we find the 
 tender ‘little children,” rexvia. With them too, 
 however, He has to deal earnestly (see Comm. 
 
 on Luke). He designs teaching them not to set 
 their hearts upon feliowing Him to death now. | 
 
 424 
 
 ad 
 
 [Alford: ‘rexvia—here only used by Christ 
 (comp., however, παιδία. chap. xxi. 5)—affectingly 
 expresses not only His brotherly, but fatherly 
 love (Isa. ix. 6) for His own, and atthe same time 
 their immature and weak state, now ahout to be 
 left without Him.” The same term of endear- 
 ment, texvia, little children, dear children, is used 
 once by Paul, Gal. iv. 19, and seven times by 
 John, the disciple of love, in his Epistle. Ac- 
 cording to Jerome the last exhorration of the 
 aged John to his congregation in Ephesus was 
 simply this: ** Little children, love one another,” 
 because this comprehended the whole of practi- 
 cal Christianity.—P. 8. ] 
 
 Ye cannot come.—As I said unto the 
 Jews, chap. vil. 84; vill. 21,24. Henowsaysthe 
 same thing to them; although in another sense 
 [and without the threatening addition: ‘and 
 ye will not find Me, and ye will die in your 
 sins.” The ζητεῖν of the unbelieving Jews is the 
 vain looking for a deliverer after rejecting the 
 true Messiah, the ζητεῖν of the disciples is the 
 
 eeking of faith and love.—P. S.]. What He 
 says to them now [ἄρτι, emphatically put last, as 
 vers. 7, 87; xvi. 12.—P. 8.] is binding only for 
 the present. For the present they cannot follow 
 Him to heaven. From the two propositions: ye 
 will miss Me, and: ye cannot follow Me now, the 
 following results.* 
 
 Ver. 34. A new commandment I give 
 unto you [ἐντολὴν καινὴν δίδωμι ὑμῖν]. 
 —Manifestly, the new commandment is to supply 
 His [visible] presence to them for a time, until 
 they come to Him again. Different interpreta- 
 tions, premising, in every case, that the corollary: 
 ἵνα ἀγαπᾶτε ἀλλήλους, etc., contains the substance 
 of the new commandment. The consideration 
 that the commandment of neighborly love is not 
 a new but an old one, (Lev. xix. 18; Matt. v. 43 
 ff.; xix. 19; xxii. 89), has led some to ascribe an 
 intensive sense to the adjective new, and others to 
 take it in an altered sense. 
 
 1. The INTENSIVE sense [new in degree]. 
 
 a.) One is not to love his neighbor simply as 
 himself [ὡς ἑαυτόν], but more than himself [ὑπὲρ 
 ἑαυτόν] (Cyril, Tueod. Mopsueste [Theopryl., 
 Kuthym. Zigab.; among modero commentators, 
 especially Knapp. Scripta var. arg., p. 69 sqq. | 
 efc.). Without regard to other objections to the 
 view, the idea of it is not clear. [Christ, Matt. 
 xxii. 89, 40, and Paul, Rom. xiii. 9, adopt the 
 Old Testament commandment, ‘Love thy neigh- 
 bor as thyself.’ without addition, as the second 
 great commandment which is like unto the first, 
 ‘*Thou shalt love the Lord thy God,” ete. The 
 ὡς ἑαυτόν is the highest measure of love and does 
 not exclude, but includes the self-denial even to 
 the sacrifice of life for our neighbor. Finally 
 καϑώς does not indicate the degree, but the kind 
 of love.—P. 8. ] 
 
 b.) One should love his neighbor as Christ 
 has loved His people. The following ἠγάπησα is 
 modificative of καινή (Chrysostom, Tholuck).f 
 
 * [Similarly Stier and Alford connect vers. 33 and 5t: Ye 
 will be lett on earth, when L go to heaven; but, unlike the 
 Jews, ye will seek Me and find Me in the way of love to Me 
 and to one another, forming a united body, the church, in 
 which all will recognize My presence among you as My dis- 
 ciples.—P. 3.] : y : 
 
 +[So also Wordsworth who, however. combines with this 
 interpretation that of Augustine (renewing), see below, ἃ f 
 
426 
 
 Against this view it has been objected (by De 
 Wette) that the modifying clause does not apply 
 to what precedes, but to that which follows it. 
 A main consideration against the view just set 
 forth is that it represents the most involved com- 
 mandment as being given, without any instruc- 
 tions as to the manner of its fulfilment. 
 
 (c.) It is the new commandment of Christian 
 brotherly love as distinguished from a gene- 
 ral love to our neighbor. Grotius, Kélbing, 
 
 Stud. τι. Krit., 1845; and similarly Luthardt, 
 [Ebrard, Briickner, Biumlein, Hengstenberg 
 Godet]. Meyer: **The novelty lies in the im- 
 
 pulsive power of love; the love of Christ, as ex- 
 perienced by us, shouid be this impellent. Thus 
 the commandient, old in itself, is endowed with 
 new explicitness, viz., the love ἐν Χριστῷ. Here 
 the fact is s overlooked, that a commandment with 
 which we are experimentally conversant and 
 whicu is imstinet with motive power, is no longer 
 @ mere commandment, but au inwardly impellent 
 principle. ‘herefore, 
 
 (d.) The principle of the new life brought by 
 Christ (De Wette). Meyer: That, indeed, is the 
 new ἐντολῇ, but it is not so stated here. In that 
 respect, then, Meyer’s own interpretation woul 
 be refuted. 
 
 (e.) The removal of the bounds which, in the 
 Old Testament, invlosed neighborly love within 
 national limits (Koéstlin, Hilgenfeld). This has 
 ulready been done, Matt. v. 44, inasmuch as 
 Christ theve finds in the Old Testament command- 
 ment itself the germ of [lis commandment of 
 neighborly love, in antithesis to the ordinance of 
 the scribes. 
 
 2. ALTERED sense: 
 
 (a.) Preceptum illustre 
 mond], Wolf) 
 
 (6.) Mandatum ultimum (Heumann). 
 
 (c.) The most recent (Nonnus; ὁπλοτέρην). 
 
 (d.) One always new (Os shausen:) never grow- 
 ing old, ever fresh [==29) καινή]. 
 
 (2) A renewed one (Irenus, Jansen) [Calvin, 
 Maldonatus, Schottgen]. 
 
 (/.) A renewing [regenerating] one (Augus- 
 tine), [| Vordswor th]. 
 
 (y.) Anunexpected one (Semler: unexpected 
 after the strife touching rank, Luke xxii. 2+ ff.). 
 [(ἀ.} The καινότης of this commandment consists 
 in its semplicity and unieity (?) Alford. Similarly 
 Owen: “a love unique, simple, self-renewing 
 and ever fresh.” The same applies to the old 
 commandment.—P. §. ] 
 
 3. We adhere to the view which we have pre- 
 viously set forth, viz., that the ἐντολὴ καινή, is 
 indicative of the institution of the Lord's Supper 
 (Leben Jesu, I1., p. 1330; IIT.,681); and barb 8 
 wondering note of exclamation we accept as a 
 sign of afirmation.* That Christ did not innowe 
 
 (Hackspan, [Ham- 
 
 Similarly Webster an? Wilkinson: “ This love was to resein- 
 bile tlis love to them in manner and degree (καθώς, κ. τ. A.), 
 and therefore must be grounded on their spiritual relation- 
 ship to each other in Him.’—P.S 
 
 *\In his fifth edition, Meyer has no “wondering note of 
 exchuuation,” but objects to Dr. Lange's refvrence of ἐντολή 
 to the institution of the Lord’s Supper, that itis not indicated 
 in the connection, and is contrary to the parallel passage, 1 
 John ii. 8. Butit should be remembered that these words 
 were spoken atthe very time when the Lord’s Supper in con- 
 nection with the Agape was instituted and commanded to be 
 Observed to the second advent as a perpetual commemoration 
 ef Christ’s dying love. Neander, Ammon and Kbrard put 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 at 
 
 His precepts to be taken in the sense of outward 
 laws, is a fact which the whole of the New Testa- 
 ment warrants us in assuming. But He did 
 found institutions for His Church: the Lord’s 
 Supper, Baptism, the ministry, e/c., all centering 
 in the Lord’s Supper. Of that Christ says: τὸ " 
 αἷμά μου τῆς καινῆς διαϑήκης (Matt. xxvi. 28; 
 Mark xiv. 24), or, also, ἡ καινὴ διαϑήκη (Luke 
 xxii. 20). If διαϑήκη and ἐντολή be thoroughly 
 kindred ideas, the former is converted into the 
 latter by the words: ‘*Do this in remembrance 
 of Me;” ‘Ye shall show forth,” efe.; if there be 
 but one new διαϑήκη, but one new ἐντολή, the one 
 necessarily coincides with the other. 
 
 Moreover, it is just in ¢his place that we should 
 expect John to menticn the Lord’s Supper. Tho- 
 luck: ‘The institution of the Lord’s Supper, 
 omitted by John—on account of its being suf- 
 ficiently well known by tradition—would here 
 (ver. 54) find the place best befitting it. That 
 Supper is not only @ memorial feast of the De- 
 parting One (1 Cor. xi. 25), but a feast of union 
 with His See in love until He comes, Rev. iii. 
 20; 1 Cor. xi. 26. In like manner itis a feast 
 wherein His cherished ones are mutually united, 
 1 Cor. x. 17.’”-—Attention should likewise be di- 
 rected tothe ἠγάπησα; on which word Meyer: 
 “Ὁ For Jesus perceives Himself to be at the end of 
 His work of loving self-surrender.” This was 
 undoubtedly the ease at the institution of the 
 Lord’s Supper, and it can be explained only by 
 a reference to that institution. 
 
 In order that [iva] ye may love one an- 
 other, etc.—Agreeably to the foregoing explana- 
 tion, these words do not constitute the swbstance 
 of the new commandment, but the ethical purpose 
 of it. The Lord’s Supper is to be the channel for 
 the conveyance of light, impulse and strength for 
 such a brotherly love. Two-fold construction: 
 
 1. The sentence: καϑὼς ἠγάπησα, etc., is ἃ 
 parallel sentence to the preceding one (Beza, De 
 Wette and others). Kado, 6ές.. is emphatically 
 put first: ‘“*As I have loved you—that ye so love 
 one another.”” Meyer remarks with reason: This 
 does not correspond with the simple Johannean 
 style. 
 
 The sentence: καϑὼς ἠγάπησα, etc., is the 
 apodosis to the preceding clause, and contains 
 that which shall ensure compliance with the ad- 
 monition: ye shall love oneanother. Meyer: ‘In 
 order that ye may love one another, in accord- 
 ance with My having loved you, in order that 
 ye, on your part, might love one another.” This 
 would make the last clause either tautological or 
 oblique. The love of Jesus would be modified 
 solely in accordance with its purpose of exciting 
 love, and it would be accordingly required that 
 the disciples’ love should exhibit a similar mode, 
 
 We come back to No. 1, with a different ap- 
 
 | prehension of it, however: The new institution 
 
 is founded in order that the disciples may love 
 one another ; [its foundation being] in conformity 
 to the fact that Christ has loved His people in 
 order that they may love one another. That is: 
 The Lord’s Supper is the sacrament by which 
 
 the institution after ver. 832; Tholuck at ver. 34. Lange 
 makes the ἐντολὴ καινή itself the καινὴ διαθήκη, the love- 
 feast of which Christ says: δ Do this inremembrauce of Me.” 
 This view is certainly ingenious and plausible, and allows ἵνα 
 its full force.—P. 8.] 
 
CHAP. XIII. 31-38. © 
 
 427 
 
 the καϑὼς of His sacrificial death is brought home 
 to the minds of His people; the ethical truitthat 
 would spring from that death itself, viz., a com- 
 pany of believers living in the fellowship of 
 brotherly love—shall now be realized by the 
 Supper as the lively representation of His sacri- 
 ficial death, and the substitute for His presence. 
 
 Ver. 35. By this will all know (perceive). 
 —Mutual brotherly love the distinctive mark of 
 Christians, 1 John iii. 10; Neander’s Denkwiir- 
 digkeiten, 1., p. 97; G. Arnold, Abbilduny der 
 ersten Christen, Vol. IIL. Tholuck: ‘* The heathen 
 were wont to exclaim with astonishment: ‘ Be- 
 hold how these Christians love one another, and 
 how they are ready to die for one another.’ * 
 One Minucius Felix, the heathen, says of the 
 Christians: ‘They love each other before know- 
 ing each other;’ and Lucian (in Peregrinus) 
 sneeringly remarks: ‘Their law-giver has per- 
 suaded tiem that they are all brethren.’ ” 
 
 Ver. 36. Lord, whither goest thou ?— 
 Peter finds a thorn in the saying of Jesus (ver. 
 83), of whose prick he cannot yet rid himself. 
 Jesus, therefore, meets the true idea of his ques- 
 tion with the answer: Thither thou canst not fol- 
 low Me now. He thus makes an application of 
 the general sentence (ver. 33) to him; comfort- 
 ing him, however, with. the obscure intimation 
 of his martyrdom, as He pacified the sons of 
 Zebedze, Matt. xx. 23 (comp. John xxi. 18). 
 By δύνασαι Tholuck apprehends simply the 
 subjective impossibility in Peter, whereas, on 
 the other hand, he conceives δύνασϑε to be de- 
 clarative of an objective impossibility. In both 
 cases, however, an objective and a subjective im- 
 port correspond. The disciples were no more 
 ordained to pass through death immediately with 
 Christ than they were ripe for such a journey. 
 
 The words ἀκολουϑήσεις (uot ig doubtful, see 
 TextuaL Norges) ὕστερον, are probably an allu- 
 sion to the crucifixion of Peter, comp. ch. xxi. 
 18, 19.—P. 5.77 
 
 Ver. 37. Why can I not follow thee 
 now? Lwilllay down my life for thee. 
 —It is clear to him that the going is to be 
 through death. But not only does he undertake 
 to die after the cxrample of the Master; he even 
 protests that he will lay down his lite for Him.} 
 
 * {From a well-known passage in Tertullian’s Apologeticus, 
 ec. 39. He adds: “Yea, verily this must strike them (the 
 heathen); for they hate each other, and are rather ready to 
 kill one another. And even that we call each other brethren, 
 seems to them suspicious for noother reason than that among 
 them all expressions of kindred are only feigned. We are 
 even your brethren in virtue of the common uature, which is 
 the mother of us all; though ye, as evil brethren, deny your 
 human nature. But how much more justly are those called 
 and considered brethren, who acknowledge the one God as 
 their father; who have received the one Spirit of holiness; 
 who have awaked from the same darkness of uncertainty to 
 the light of the same truth?” Comp. my Church History, 
 Vol. L., p. 336 Τῇ, N. Y. ed.—P. 8.] 
 
 + [The question of Peter κύριε, ποῦ ὑπάγεις ; Domine, quo 
 vadis? has furnished the name toa chureh outside the city 
 of Rome, on the spot where, according to the legend, Peter 
 having from love of life escaped from prison, was confronted 
 by the appearance of Christ, and asked Him: * Lord, whither 
 goest Thou?”’ The Lord replied: “I go to Rome, to be cru- 
 tified again,” whereupon the disciple returned to his prison 
 and cheerfully suffered martyrdom on the cross. Δὲ none 
 vero, ὁ ben trovato.—P. 8. 
 
 { [Augustine: Peter imagined that he could precede his 
 guide. Presumptuons supposition! It was necessary that 
 Christ should first lay down Lis life for the salvation of 
 Peter, before Peter could be able to lay down his life for the 
 gospel of Christ. But when Christ had died for Peter and re- 
 
 Ver. 38. Jesus answers in view of these facts 
 and puts Peter to the blush. 16 uses the asse- 
 veration: Verily, verily. Lay down thy life for 
 Me! Thou wilt not so much asconfess Me. On 
 the contrary, thou wilt deny Me. And thit 
 three times. And this will come to pass directly, 
 before the cock hath crowed, before the ensuing 
 morning. Peter again stood in need of strong 
 aud emphatie words. 
 
 As regards the time of this conversation with 
 Peter, Luke’s account agrees with that of our 
 Evangelist, while it supplies additional items 
 (chap. xxii, 31-54). Matthew and Mark are 
 induced to record the conversation after the de- 
 parture of Jesus from the place where He cele- 
 brated the Passover to the Mount of Olives, by 
 their desire to superordinate the more general 
 declaration made by Jesus to all His disciples, 
 to the effect that they should all be offeudel 
 that night because of Him. This declaration 
 might also very readily occasion Peter cnee more 
 to avouch his faithful devotion. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The exultant breathing again of Jesus after 
 the departure of Judas: (4) A presage of the re- 
 viving and shining of the Church at the Last 
 Day, Matt. xili. 43; Luke xxi. 28; (4) @ siyn ex— 
 pressive of the great victory of His Spirit in the 
 spiritual’ combat with treason in the circle of 
 disciples,—with Judas as the representative of 
 Satan; (6) a symbolical siyn for His Church, 
 teaching her how she sball conquer the anri- 
 Christian Adversary and tinally expel him by 
 a dynamical censure; all this she shall do (after 
 the example of the Son of Man) in simple hu- 
 manity, a state which God, in the person of His 
 Son, has hallowed,and with whose conditions He 
 has complied. Similarly, an intimation that we 
 should solemnly rejoice at the open desertion of 
 false brethren and members ratuer than be vexed 
 at the same. 
 
 2, The contrast of the pure Son of Man, the 
 representative of God’s honor, and the false 
 friend who, from an historical poiut of view, be- 
 came the tool of a Hierarchy possessing hearts 
 hardened against Christ, or, regarded from an 
 ethical stand-point, delivered himself up to be 
 the tool of Satan. 
 
 3. Glorification is the revelation of internai spi- 
 ritual power in the untrammeled appearance and 
 activity of its life:—hence, appearance in con- 
 formity to the idea, —the real and perfect beauty, 
 a representation of spiritual sovereignty in the 
 unobstructed glory of life. The Father glorified 
 through Christ. ‘I'he highest victory of love over 
 hate, of faithfulness over falseness, of humility 
 over pride, of a repose of soul over excitement 
 and self—perturbation, of brightness over de- 
 moniaéal gloom, is the highest verification of the 
 glory of the personal Son of Man, the central 
 Hypostasis Himself, and, at the same time, the 
 perfect glorification of the personal God, the 
 Father, who has given such power to His Son 
 and, through Him, to His children. Zhe glori- 
 Sying of the Son of Man in God. In and trom 
 
 deemed him by Ilis own blood, and had risen from the dead, 
 then Peter was able to follow Christ, even tu the cruss.—P. 5] 
 
428 
 
 the other world God glorifies Christ’s personality 
 as the absolutely dynamical principle which re- 
 tains its grasp of itself even in death, which 
 breaks through all the bonds of death, soars 
 above the highest heavens, comprehends in its 
 personality the depths of the Spirit and pours 
 them out over all flesh; in order to draw all 
 mankind up into the Kingdom of personal life 
 and love and, in and along with mankind, to 
 glorify the world into the Father’s House. 
 
 4. The tener saying of Christ at His depart- 
 ure, Lilile children, ete., echoing in the words of 
 His disciple; 1 John ii. 1; chap. iii. 18. The 
 chasm b:twixt this world and the world to come 
 disclosed, and closed, or glorified, by the Lord’s 
 Supper. 
 
 5. Christ no new Law-giver, because He has 
 comprehended all of His commandments: (4) In 
 ths institution of love which is His sacrament 
 accompanied by His word, or (0) in the gift of 
 Ilis Spirit; two principal phases of the same 
 blessing. 
 
 6. lithe Lord’s Supper be intended to supply 
 to us the presence of Christ, because He works 
 and manifests tlimself dynamically through it, 
 how can the self-same thing be declared of the 
 Comforter, chap. xiv. 16? For the reason that 
 the office of the Comforter bears altogether upon 
 the heritage left by Christ to His people, the in- 
 stitutions establisued by Him in word and sacra- 
 meut; and only in the fellowship of the Holy 
 Ghost has the proclamation of the death of 
 Christ by word and sacrament its full truth. 
 
 7. The unsuspicious self-confidence of Peter a 
 great warning to the Church and a foretoken of 
 her history. 
 
 8. How Christ, by the celebration of the Love- 
 feast and the Supper, has prepared His disciples 
 for the new and great revelation of the heavenly 
 Paradise, of heaven,and of the living connection 
 between heaven and earth which He is to estab- 
 lish by means of them. 
 
 9. The divine assurance of Christ in view of 
 the treason of Judas and the denial of Peter, an 
 assurance of the absolute victory of Divine Pro- 
 vidence over all the contradictions of evil; of 
 the triumph of truth and righteousness over 
 wickedness; of the triumph of love and grace 
 over needy sinners. 
 
 HOMILETICAL AND PRACTICAL. 
 
 Christ’s triumphant joy consequent upon the 
 departure of the traitor.—The Lord’s subse- 
 quent aloneness with His disciples a type of the 
 purified, heavenly Church: 1. in respect of the 
 cordial intimacy; 2. the high festivity; 8. the 
 rich revelation of love and life; 4. the glorious 
 disclosures; 5. the presageful glinipse of eternity— 
 in this communion.—What the Lord discourses 
 of with His disciples after Judas has gone out: 
 1. Not another word does He say of Judas him- 
 self, let alone a harsh one; 2. but He talks of 
 God’s triumphant over-ruling of his dark deeds. 
 —WNow is the Son of Man glorified. A blissful 
 sense of victory is felt in the disburdened breast, 
 after the weightiest of oppressions and the hottest 
 of conflicts (ver. 21).—Judas goeth out to betray 
 His Master, and Christ trembleth not—except 
 for joy.—He looketh not upon that which is be- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ay 
 
 ing done by men who haye conspired together 
 against Him, but upon what God doeth.—And 
 therein also should the evangelical Church re- 
 cognize and follow His example.—The mutual 
 glorification of the Father and the Son. See ch. 
 xvii.: 1. How the Son of Man has glorified His 
 God as the Friend of man in holy humanity. 2. 
 Ilow God glorifies the Sou of Man as the Son of 
 God in holy and divine sovereignty.— Dear little 
 children. ‘The sensations of the Lord in anticipa- 
 tion of His departure: 1. of grief; 2. of bliss; 
 3. of apprehension; 4. of good confilence.—Or: 
 The horror and joy of Christ at the departure of 
 Judas, in comparison with the mild grief with 
 which He now departs from the disciples.—The 
 intimation of Christ relative to [is entrance into 
 heaven: 1. He is now going thither; 2. the Jews, 
 as Jews, can never come thither; 8. the disciples 
 cannot now come thither.—A decided indication 
 of our.need to ripen for heaven by a Christian 
 life.—Christ’s bequest to His people upon His 
 departure, or the new commandment.—Tke Loly 
 Supper the new life-law of Christ’s Chureh.— 
 The Supper of the Church her fundamental law: 
 1. the sum of her institutidns (Word, Baptism, 
 Discipline, efc.); 2. the sum of her teaching; 
 3. the sum of her moral admonitions.—Love, 
 the mark of Christians.—The interruption of 
 Christ’s leave-taking with His disciples by the 
 overweening protestations of Peter: 1. Once 
 more a self-willed contradicting of Jesus’ words, 
 and that after the foot-washing and the Supper; 
 2. the utterance of a stout vow of fidelity, a vow 
 which the Lord foresaw would turn to denial.—- 
 Comparison of Judas and Peter at this moment: 
 1. Similar features: The former, out in the 
 night, prostitutes himself to the enemy in deter- 
 mined apostasy ; the latter, within the circle of 
 disciples, lays claim to a fidelity for which he has 
 not the strength. .2, The difference: In that 
 case embitterment, in this love to the Lord; 
 Yonder the utmost falseness, here sincerity and 
 open outspokenness.—There is always a capa- 
 bility of redemption in the sincere man.—The 
 sad certitude of Jesus touching the imminent de- 
 nial of Peter, set in the calm assurance of the 
 certain.victory of grace. E 
 
 Srarkr, ver. 8i: A wise teacher giveth not 
 that which is holy unto the dogs, nor casteth the 
 pearls of the divine word before swine, Matt. vii. 
 6; 2 Tim. 11. 15.—Canstrin: Ail the sufferings 
 of true Christians end in their glorification; nay, 
 they are themselves a glory te them.—Zeistus: 
 In all tribulations the best course to be pursued 
 is to fix the eye of faith immovably upon the 
 promised, future glory.—Even in the midst of 
 suffering, as in the deepest humiliation and in 
 death itself, the most admirable beams of glory 
 shine forth.—Zrtsius: Christ’s glory is our 
 glory also, for to this end (also) was Ie glori- 
 fied, that He might bring us to everlasting ra- 
 diance and glory.—A blissful death is the way 
 to the eternal glory of God’s children in heaven, 
 -—Ver. 34:—Hepineur: Try thyself. Much 
 love, much Christianity.—1 Pet. i. 22.—Zeisivus: 
 As the brethren of a fleshly order have their 
 particular insignia, so love is the badge of spi- 
 ritual brethren, or faithful Christians. He who 
 has not this, has forfeited his order.—Ver. 386.— 
 QursneL: God has His hours. What we cannot 
 
CHAP. XIII. 31-38. 
 
 do at one time, He causes us to perform at. 
 another.—Ver. 37.—Hupvincer: Even in good 
 hearts there is sometimes more presumption than 
 strength, Phil. ii. 18.—Christ must die for Peter 
 before Peter can die for Christ.—Beware, there— 
 fore, of rclying upon thyself. Everything must 
 come of Christ’s Spirit and death.—Ver. 88. We 
 should not reject or disown our brethren on ac- 
 count of their many infirmities, but bear with 
 them, in the confident hope of their renewal and 
 purification, 1 Cor. x. 12.—God sometimes lets 
 His saints stumble and fall, so that the ruin la- 
 tent in them may become right patent to them. 
 Heuspner: Now. With the treason of Judas, 
 Jesus looked upon His death as determined (the 
 proximate sense of the ‘‘now,”’ however, is, that 
 His victory was already decided), as good as ac- 
 complished and, by consequence, His glorifica- 
 tion was the same.—Ver. 32. A man is deserving 
 of glory in proportion to what he himself has 
 done and saeriticed for the glory of God.—tHe 
 who makes that glory his first aim, may confi- 
 
 dently hops that God will glorify him. How 
 were the apostles glorified !—Ver. 36. An as- 
 
 surance that an honest man grows in strength 
 for duty, in the strength of spiritual life. 
 Gossner: On ver. 90. The devil is a stormy 
 master: be demands to be served with speed 
 and he leaves a man no time to bethink himself. 
 Away with thee quickly! Be otf! he cries.— 
 Ver. 33. The way I go is as yet too rough for 
 you (and the goal is still too high for you).— 
 Throughout the world Christians should be 
 known by Jove. Hach reverences that grace in 
 another, which the other honors in him.—On 
 ver. 37. Human nature is so arrogant. It thinks 
 itself able to outrun grace, until, having started 
 in the race and stumbling, as in Peter’s case, 
 pride dies at last.——Gerruiacu: By the word 
 glorify we are to understand the revelation of the 
 divine power and glory. The divine glory is 
 God’s manifest, almigity, holy love.—This one 
 another (ver. 34) deserves our special considera- 
 tion.—In these last parting discourses Jesus is 
 no longer speaking of the world, (? See chap. 
 xvi. 8, e¢e.), but of His people only; therefore 
 not of the love that sacrifices itself for another 
 without meeting with any return from that 
 other; but of the love existing in the mutual re- 
 latiouship of true disciples. It is the, duty of 
 these to strive for a unity like that of the 
 Father and Son (chap Xvil. 21), and to manifest 
 this unity before tue world, that the world may 
 kuow that Jesus was sent from God. This 
 brotherly love is, in its nature, one and the same 
 with a universal love; it differs, however, in ex- 
 pression.—Ver. 36. In this annexed allusion to 
 the future martyr’s death which Peter should 
 suffer, there is contained a word of comfort that 
 afterwards had the power to raise him up, when 
 bitter grief at his deep fall brought him nigh 
 unto despair. Comp. Luke xxii. 82.——Lisco- 
 L will lay down my life. Thus he spoke with a 
 lively consciousness of his sincere love and 
 hearty attachment to Jesus; but, blinded with 
 regard to his weakness, he gave himself credit 
 for more moral strength and firmness of faith 
 than he possessed.——Bravny, ver. 381. An ex- 
 ultant ery of victory in the night in which He 
 was betrayed —Goud is glorified in Christ through 
 
 429 
 
 flows into us, Eph. v. 1, 
 
 suffering and death, and Christ is glorified in 
 God through the (resurrection,) ascension into 
 heaven and the exaltation to the right hand of 
 the majesty of the Father.—JZitile children, 1 Pet. 
 i. 23.—And us I said unto the Jews. But with 
 what a difference here. Here the sharp words 
 are wanting, that were aimed at the Jews; but 
 the perverse rejoinders are missing likewise 
 (John vii. 84; viii. 21).—A Christian destitute 
 of this brotherly love, is like sounding brass or 
 a tinkling eymbal.—Peter proves that a man is 
 always better than his bad, but worse than his 
 good, moods. 
 
 Ricurer: Ver. 87. That Peter did not, in the 
 exercise οὐ faith and obedience, keep silence, was 
 the inward beginning of his fall. 
 
 Stier: Ver. d4. 1 the καινὴ διαϑήκη, spoken 
 of in the institution of the Lord’s Supper, have 
 reference to Ex. xxiv. 8, comp. Jer. xxxi. 31, 
 then doubtless the ἐντολὴ καινῇ stands in closest 
 connection with the δια ϑήκη. For the making of 
 laws is the necessary accompaniment to a cove- 
 nant.—As I have loved you. In Christ, 1 man 
 like us, the first perfect fulfilment of the law 
 now stands before us as a living decalogue; but 
 when faith petitions, strength to love in like 
 manner issues forth a His perfectness and 
 2.—It has been falsely 
 said Peter’s denial was ἘΜΗ͂Σ predicted ; here, in 
 accordance with Luke, in accordance with 
 Matthew and Mark. Truer and more significant 
 would be the statement that Peter thrice pro- 
 tested against such a catastrophe.—Nirzscu: It 
 results of itself that those who love one another, 
 are but practising and preparing themselves to 
 extend their love outside οἵ their own circle into 
 the whole world. 
 
 [Craven: From Oricen: Vers. 31, It is 
 the glory of the Mun which is here meant; Christ 
 at His death glorified God, making peace by the 
 blood of His cross—thus the Son of Man was glo- 
 rified, and God glorified in Him.—The word glory 
 is here used in a diiferent sense from that which 
 some pagans attach to it, who defined glory to be 
 the collected praises of many; the mind when it 
 ascends above material things and spiritu: uly 
 sees God, is deified, and of this “spiritual glory the 
 visible glory on the face of Moses is a figure.— 
 The whole of the Father’s glory shines upon 
 the Son; of this glory He hath made all who 
 know Him partakers.—Ver. 33. Litile children He 
 says, for their souls were yet in infancy.—-Ver. 
 33. To seek Jesus, is to seek the Word, wisdom, 
 righteousness, truth, all which is Christ.—As if 
 He said, I say it to you but with the addition of 
 now (ver. 36); the Jews would never be able to 
 
 | follow Him, but the disciples were unable only 
 
 for a little while-——From Avcus7iNE: Ver. 91. 
 The unelean went out, the clean remained with 
 the cleanser; thus will it be when the tares are 
 separated from the wheat.—Ver. 31. He teaciies 
 them how to fit themselves to follow Him.—Ver. 
 36, He checks the forwardness of Peter but does 
 not destroy his hope; nay, He confirms 1t.—Be 
 not lifted up with presumption, thoa canst not 
 now; be not cast down with despair, thow shalt 
 follow me afterwards.—Ver. 37. Peter knew his 
 great desire, his strength he knew not.——From. 
 Crrysostom: Ver. 34. As 1 have loved you; My 
 love has not been the payment of something ow- 
 
430 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ing to you, but had its beginning on My side.— 
 Ver. 88, Thou (Peter) shalt know by experience 
 that thy love is nothing, unless thou be enabled 
 from above. From Bev: Vers. 36-38. Should 
 any one full, let the example of Peter save him 
 frum despair. 
 
 [From Βυκκιττ: Ver. 33. Little children; in- 
 timating the tender affection He bears His dis- 
 ciples.— Whither I go ye cannot come; till our 
 work be done, whither Christ is gone we cannot 
 ecome.—Ver. 34. A new commandment because, 
 urged from a new motive, and enforced by a new 
 exumple,—Ver. 35. Christ will have His disciples 
 known by their profound affection to each other. 
 —QOne of the best evidences we can have of our 
 vital relation to Christ, is a hearty love toward 
 fellow. Christians.—Ver. 36. Though disciples 
 shall certainly follow their Lord, they must pa- 
 tiently wait His time and finish His work.—Vers. 
 81, 38. The holiest of men knows not his own 
 strength till temptation brings him to the trial.— 
 None are so near falling as those who are most 
 confident of their own standing. From M. 
 Heyry: From ver. 31, to the end of chap. xiv. 
 Christ’s /able-talk with His disciples; teaching us 
 to make conversation at table serviceable to re- 
 ligion.—Ver. 31. Christ did not begin this dis- 
 course till Judas had gone out; the presence of 
 wicked people eften a hindrance to good dis- 
 course.—Vers. 31, 32. Christ gives three comtort- 
 ing assurances concerning His sufferings—1. That 
 He should be glorijied in them, by (1) obtaining 
 a glorious victory over Sitan, (2) working out a 
 glorious deliverance for His people, (8) giving a 
 glorious example of self-denial and patience; 2. 
 That Gop Tus Fatuur should be glorified in them 
 —those sufferings were, (1) the satisfaction of the 
 Father’s justice, (2) the manifestation of the Fa- 
 ther’s holiness and mercy; 3. That He Himsenr 
 should be greatly glorified after them, in consid- 
 eration of the glorification of the Father by them 
 (ver. 382).—In the exaltation of Christ there was 
 avegard had to His (self-) humiliation, and a 
 reward given for it; those who mind the business 
 of glorifying Giod shall have the happiness of be- 
 ing glorified with Him.—Ver. 83. The words little 
 children do not declare so much their weakness, 
 as His fenderness and compassion.—The declara- 
 tion Whither I go ye cannot come suggests—l. 
 high thoughts of Him, 2. low thoughts of them- 
 selves.—They could not follow Him to His cross, 
 for they had not (then) courage; they could not 
 follow Him to His crown, for they .had not a 
 sufficiency of their own, nor was their work yet 
 Jinished.—Vers. 34, 85. He urges the great duty 
 of mulual love by three arguments—1l. The com- 
 mand of their Master; 2. The example of their 
 Saviour; 8. The reputation of their profession.—— 
 Brotherly love is the badge of Christ’s disciples, 
 by this—l. He knows them, 2. others (the world) 
 know them.—The true honor of Christ’s disciples 
 to excel in brotherly love.—Ver. 36. Peter’s cu- 
 riosity and the check given to it.—Believers must 
 not expect to be glorified as soon as they are ef- 
 fectually called—there is a wilderness between 
 the Red Sea and Canaan.—Vers. 37, 38. Peter’s 
 (se//-) confidence and the check given to that.— 
 Peter was inconsiderate but not insincere; we are 
 
 apt to think we can do anything, but without 
 Christ we can do nothing.—It is good for us ta 
 shame ourselves out of our presumptuous confidence; 
 shall a bruised reed set up for a pillar, or a 
 sickly child undertake to be a champion ?—Christ 
 not only foresaw that Judas would betray 
 Him, but that Peter would deny Him; He 
 knows not only the wickedness of sinners, but 
 the weakness of Sainis.—The most secure are com- 
 monly the least safe. From Scorr: Ver. 84. 
 Alas! the commandment to love one ano/her as 
 Christ has loved us is still new and strange to most 
 professed Christians._—From A. CLtark: Ver. 
 31. Now it fully appears (is about to appear) 
 that Tam the Person apvointed to redeew a lost 
 world by My blood.—Ver. 84. Christ more than 
 fulfilled the Mosaic precept; He not only loved 
 His neighbor as Himself, but He loved him more 
 than Himself—Ilis commandment was strictly 
 new.—Vers. 86, 88. We should wil7, and then 
 look to God for power to execute. ——From Stier: 
 Ver. 31. A cry of exultation in the night in 
 which He was hetrayed.—The first glorification 
 is the beginning and ground of that which fol- 
 lows as its consummation.—In His humiliation 
 IIe is exalted, in this darkness of shame does His 
 glory beam forth, from Golgotha go forth those 
 attracting energies which are to wrest from Satan 
 the world of mankind.—The glorification of God 
 in the suffering and dying Son of man embraces— 
 1. when we look into it, the self-offering of God 
 in the person of this Son of man as a great and 
 solitary fact; 2. when we look back, the shining 
 forth of God.in human nature generally, as the 
 longed for goal of all aspiration and effort; 3. 
 when we look forward, the representation and of- 
 fering of God to humanity as the object of faith 
 and love —The purest honor of God shines forth 
 in the deepest dishonor of this Son of Man.—All 
 is human and all is Divine; the Hece Homo is 
 changed to the eye of faith into—Behold thy God! 
 —Ver. 32. The Lord speaks of a twofold glorifi- 
 cation---l. He is made perfect through suffering; - 
 2. the glorification of the Son of Man in God.— 
 Ver. 84. A new commandment—l. in the sim- 
 plicity and plainness of the expression ; 2. in the 
 perfection of the new, now first existing, type; ὃ. 
 in the power of fulfilment which flows from this life- 
 giving type; 4. and consequently, in the abiding, 
 living newness of this commandment.—Ver. 37. 
 Peter (a little child, ver. 38,) would be a man 
 before the time!——From A PLAIN COMMENTARY 
 (Oxford); Ver. 84. The commandment called 
 new because destined to become the griat law of 
 the new creation.—From Barnus: Vers. 84, 36. 
 This commandment to be a dadge of discipleship; 
 it was called new because—l. it had never be- 
 fore been made that by which any class of men 
 had been distinguished; 2. of ihe extent to which 
 it was to be carried. From Owen: Ver. 35. 
 As a historical fact there has been no feature of 
 Christianity exemplified in the life of believers, 
 so potent in overcoming opposition as their mu- 
 tual love. From Wuevon: Vers. 86-38. 
 Enough there was of a downfall to neutralize the 
 pride of Peter, but his subsequent recovery 
 evinced the earnestness of his profession. ] 
 
CHAP, XIV. 1-81. 451 
 
 IL. 
 
 HEAVEN (THE HEAVENLY HOME) THROWN OPEN AND REVEALED BY THE REVELATION OF THE 
 HEAVENLY CHRIST IN THIS PRESENT WORLD. GLORIFICATION OF THE WORLD BEYOND, RE- 
 SULTANT UPON HIS GOING AWAY AND HIS UNION WITH THE DISCIPLES IN THE SPIRIT. UNDER- 
 NEATH THE STARRY HEAVENS. CHRIST THE WAY TO THE FATHER’S HOUSE. (THE MANIFESTATION 
 OF THE FATHER (AND OF HEAVEN) IN THE VISIBLH WORLD. THE COMMUNION OF,THE SPIRIT 
 AS THE ENTRANCE TO THE FATHERS HOUSE, OR AS THE TABERNACLE AND FORETOKEN OF THE 
 
 HEAVENLY HOME. THOMAS, PHILIP, JUDAS LEBB#XUS, OR: 1. THM PERSONAL CHRIST, AS 
 
 OPPOSED TO THE MENACING ACTUALITY OF THINGS, AND TO DOUBT; 2. THE SPIRITUAL MANI- 
 
 FESTATION OF GOD, IN OPPOSITION TO A VISIBLE APPEARANCY AND TO SENSUOUS PREJUDICE; 
 3. THE CHURCH OF THE LORD IN OPPOSITION TO THE WORLD AND TO WORLDLY MESSIANIC 
 IDEALS). 
 
 Cuap. XIV. 1-81. 
 (Vers. 1-14, Gospel for St. Philip and St. James’ Day; vers. 23-31 for Whit-Sunday.) 
 
 1 Let not your heart be troubled: ye [omit ye] believe in God, believe also in me 
 2 [Have faith in God, and have faith in me].’ In my Father's house are many man- 
 sions: if it were not so, 1 would have told you. [For, ὅτε] I go to prepare a place 
 for you. [Lange: Ifit were not so, would I then have said to you, I go to prepare 
 3 a place for you?]? Andif{Lange: Even though] I go and prepare’ a place for 
 you, I will [omzé will] come [ἔρχομαι] again, and [will] receive [παραλημῴομαι] 
 4 you unto myself; that where I am, ‘here [omit there] ye may be also. And whither 
 I go ye know, and the way ye know [And ye know the way whither I go, χαὶ ὅπου 
 ἐγὼ ὑπάγω οἴδατε τὴν d06y].* 
 δ ‘Thomas saith unto him, Lord, we know not whither thou goest; and how can 
 6 [should] we know the way? Jesus saith unto him,I am the way, [and] the 
 7 truth, and the life: no man cometh unto the Father, but by [through] me. If ye 
 had known me, ye should [would] have known® my Father also: and from hence- 
 forth ye know him, and have seen him. 
 8 Philip saith unto him, Lord, shew us the Father [visibly], and it sufficeth us [we 
 9 shall be satisfied]. Jesus saith unto him, Have I been so lung time with you, and 
 yet hast thou not known me [dost thou not know me], Phitip? he that hath seen 
 me hath seen the Father; and how sayest thou then [omit then], Shew us the 
 10 Father? Believest thou not that Iam in the Father, and the Father [is] in me? 
 the words that I speak’ unto youl speak not of myself: but the Father that 
 dwelleth in me, he doeth the works [the Father, abiding in me, doeth his 
 11 works].° Believe me that I am in the Father, and the Father in me: or else [but 
 12 if not] believe me? for the very works’ sake. Verily, verily, 1 say unto you, He 
 that believeth on me, the works that I do shall he do also; and [even] greater 
 works [omit works] than these shall he do; because [for] I go unto my [the]’° 
 13 Father. And whatsoever ye shall ask” inmy name, that will I do, that the Father 
 14 may be glorified in the Son. If ye shall ask anythisg in my naine, 1 will do i.” 
 15,16 [ ye love me. keep my commandments. AndJI will [shall] pray the Father, 
 and he shalt [will] give you another Comforter [Paraclete’], that he may abide 
 17 [be]* with you for ever; Even [omit Even] the Spirit of truth; whom the world 
 cannot receive, because [for] it seeth [beholdeth] him not, neither knoweth him: 
 but® ye know him; for [because] he dwelieth [abideth] with you, and shall be 
 18 [will be]'® in you. I will [shall] not leave you comforiless [orphans]: I will 
 19 [shall] come to you. Yet a little while, and the world seeth [beholdeth] me no 
 20 more; but ye see [behold] me: because [for] I live, [and] ye shall live also.—At 
 that day ye shall [will] know that Iam in my Father, and ye in me, and 1 in you. 
 
es THE GOSPEL ACCORDING TO JOHN. 
 
 21 He that hath [possesseth] my commandments, and keepeth them, he it is that 
 loveth me; and [but] be that Joveth me shall [will] be loved of my Father, and 
 I will [shall] love him, and will [shall] manifest myself to him. 
 22 = Judas saith unto him, not Iscariot, Lord, how” is it that thou wilt manifest thy- 
 23 self unto us, and not unto the world? Jesus answered and said unto him, Ifa man 
 [any one] love me, be will keep my words [word]: and my Father will love him, 
 24 and we will [shall] come unto him, and make our abode with him. He that 
 loveth me not keeveth not my sayings [words]: and the word which ye hear is 
 not mine, but the Father’s which [who] sent me. 
 25 These things have I spoken unto you, being yet present [while yet abiding, or, 
 26 tarrying] with you. But the Comforter, which is | But the Paraclete, even] the Holy 
 Ghost, whom the [my]'® Father will send in my name, he shall [will] teach 
 you all things, and bring all things to your remembrance, whatsoever [which] 
 27 [have said unto you. Peace I leave with you, my peace I give unto you: not 
 as the world giveth, give I unto you. Let not your heart be troubled, neither 
 28 let it be afraid Ye have heard how [that] I said unto you, I go away, and 
 come again [omit again] unto you. If ye loved me, ye would rejoice [ye 
 would have rejoiced, ἐχάρητε] because [that] I said [omit I said’*], I go uuto the 
 29 Father: for my [the] Father is greater than I. And now I have told you be- 
 30 fore it come to pass, that, when it is come to pass, ye might [may] believe. Here- 
 after [ will [shall] not talk much [add more] with you: for the prince of this 
 [the}” world cometh, and hath nothing in me [and of me there belongeth to him nothing 
 31 atall]. But that the world may know that I love the Father; and as the Father 
 gave me commandment [commanded me], even so [thus] 1 do. Arise, let us go 
 hence. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1.—[0r, “Trust (confide) in God, trust also in Me.” The sentence admits of four interpretations and transla- 
 tions, as πιστεύετε May be taken both times in the imperative, or both times in the indicative, or once in the imperative, 
 and once in the indicative sense. Hence: 1. ‘ Believe in God, believe also in Me” (Cyril, Nonnus, Theophyl., Euthym. 
 Zigab., Lampe, Bengel, Whitby, Doddridge, Liicke, De Wette, Meyer, Stier, Alford, Hengstenberg, Godet); 2. “ Ye believe in 
 God, ye believe also in Me” (Luther in his trans.); 3. * Believe in God, and (then) ye will also believe in Me” (Olshausen, 
 Lange): 4.“ Ye believe in God, (therefore) believe also in Me;” Creditistn Deum, etin Me credite (Vulg , Aug., Erasmus, 
 Beza, Engl. Ver., Grotius). I take πιστεύετε in both clauses as Imperative. See the Exre.—P. 8,] 
 
 2 Ver. 3.-- -ἰ- Ὅτι in accordance with τῷ. A. B.C.* D. K., Lachmann, 'Tischend., Alford, etc. The omission in the text. rec. 
 arose from its being taken as the mere ὅτι vectitantis and hence as unnecessary. It may be taken as the ὅτι recitantis with 
 Lange who connects ὅτι πορεύομαι with εἶπον ἂν ὑμῖν, or in the sense becuuse, for. See ExeG.—P. 8.] 
 
 8 Ver. 8.—Kal ἑτοιμάσω. Lachmann, in accordance with A. BE. G., eée., omits καὶ. Tischendorf retains it in aceord- 
 ance with Codd. [s8.] C. L. L., the Vulgate and Itala. [‘lischendorf, Ed. viii., claims B. as supporting the latter reading.] 
 The former reading seems to have arisen from the idea that ἑτοιμάσω, as a promise, must be attracted to the subsequent 
 πάλιν ἔρχομαι. ete. The corollary. however, is designed to limit Christ’s going away and remaining in the other world. 
 Codd, 1). M., etc. read ἑτοιμάσαι in accordance with the foregoing. 
 
 4 Ver. 4.—Codd. B. C.* Sin, etc., Tischendorf [ Alford, Westcott and H.] read οἴδατε τὴν ὁδόν instead of οἴδατε, καὶ τὴν 
 ὁδόν οἴδατε in accordance with A. D., e¢c. Meyer favors the former reading: “and whither I go, ye know the way.” Ver. 5 
 he declares to be in favor of this reading. his passage indeed seems at first declarative for the Recepta, since it makes a 
 decided distinction between the goal and the way. Nevertheless we must give the preference to the former reading, it 
 being the more difficnlt and also according significantly with the context. [The καί and second οἴδατε of the text. rec. is 
 explanatory according to ver. 5.—P.5. 
 
 5 Ver. 5.—Lachmann and Vischendorf, in accordance with Codd. B. C.* D., Versions, οἷο. read οἴδαμεν τὴν ὃδόν instead 
 of δυνάμεθα τὴν ὁδὸν εἰδέναι. he Recepta is explanatory [sustained by (δ 4.) A. C2 (KK.) L., etc.] 
 
 6 Ver. Τ.---Ἐγνώκειτε ἄν is opposed to ἤδειτε av by strong authorities, A. 10. G., etc. [Tischendorf, Ed. viii., reads 
 ἐγνώκατε, instead of ἐγνώκειτε, and γνώσεσθε \cognoscetis) for ἤδειτε, with Cod. Sin. and D.* The other reading is supported 
 by A.B. C.D2L.N.Q: X., ete., Lachm , Vischend., ed. 7th. Alford.—P. 8.] 
 
 7 Ver. 10.—|Vi-chend., Alf, etc, read λέγω (with B. L, N.X.), the text. rec. λαλῶ (with &. A. Q., efc.); 1). aeth. λελάληκα, 
 perhaps from vi. 63.—P. 8.] rf 
 
 8 Ver. 10.—[ According to the reading 6 δὲ πατὴρ ὃ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὖ τοῦ, which is supported by 
 δὲ. B.D. and adopted by 'Vischendorf, ed. viii. ‘Nhe text. rec. inserts αὐτός before ποιεῖ and omits αὐτοῦ, he himself doeth 
 the works; so Lachm, and Tischend., ed. vii., in accordance with A. Q. T. A. A. IL, ete.—P. 8.] 
 
 9 Ver. 11.—[Tischendorf, Ed. viii., omits woe in accordance with δ. D.L.; Lachmann and Alford give it with A. B. Q., 
 etc.--P. S. 
 
 10 en 12.—Mov is omitted in accordance with decisive authorities, [viz. δῷ, A. B. Ὁ. L. Q. X. Π.] 
 
 11 Ver, 14.—,Vischendorf gives αἰτήσητε in accordance with ἐᾷ. A. D. L. X.; Cod. B. reads αἰτήτε.---Ρ, 8.] 
 
 12 Ver, 14.—This verse is wanting in X. anda few Minnuscles and Versions. Omitted probably on account of its simi- 
 larity to yer. 13. (‘Vischendorf, Kd. viii. and Lachmann read αἰτήσητέ με in accordance with δὲ. B. E. H., efc.; Tischendorf 
 in Kd, vii. omitted we with A.D.G. K., ee. So does Alford, ed. vi.—P.8.] 
 
 13 Ver. 16.—{On the different renderings of παράκλητος, Paraclete, Comforter, Helper, Advocate, Representative, see the 
 Exee. Nor. The £nelish rendering Comforter, which corresponds to Luther’s Vrdéster, is derived from Wicliff, who often 
 uses it in the sense of the Latin comfortari, so as to combine the idea of help and strength with that of consolation. See 
 Archdeacon Hare, Missvon of the Comforter, vol. il.j.a. and Alford in loc.—P.S.J _ 
 
 M Ver, 16.—Instead of μένῃ according to Cod. [A.] D., in conformity to ver. 17 [N.] B. L.Q. X. 8. Lachmann, Tischen- 
 dorf { Alford, etc.) decide in favor of 7. 
 
 i Ver. 17.--{Tischendorf and Alford omit δέ after ὑμεῖς, in accordance with δὲ. B. Q.; Lachmann gives it with 
 A.D. 1. X., ete.—P. 8.) 
 
 16 Ver. 17.—The Future ἔσται, in accordance with [N.] A. [D.2 L.] Q. Tischendorf, in opposition to ἐστί [is] B. Ὁ. 
 Lachmann [Alford], is recommended by the very μένει which precedes it as a Present (Ἐν G. K.) instead of a Future 
 (Vulgate). : 
 
CHAP. XIV. 1-31. 433 
 
 - 
 
 17 Yer. 22.[Tischendorf reads καὶ τί in accordance with δῷ, α΄. 1. K., efe.; Lachmann omits καὶ with A. B.D. BE. i. 
 X.—P. δ 
 
 18 Ver. 26.—[The pov is supported only by D. II2 aud a few inferior authorities.—P. $1 
 
 19 Ver, 28.—Eizvoy is omitted in accordance with Cod. [.) A. B.D. ᾿ς efe. A repetition from the foregoing. 
 
 20 Ver, 28.—('Lhe μον is omitted by Vischendorf, Ed. viii, in accor?’ance with δια A. B. D.,* δέοι; Griesbach and 
 Lachmann give it with X.* D2T. Δ. etc.] 
 
 21 Ver. 
 
 EXEGETICAL AND CRITICAL. 
 
 [These discourses were spoken afver the Lord’s | 
 
 Supper, which took place, according to Lange 
 and Tholuck, at ch. xiii. 54. A pause intervened 
 between the close of the last and the beginning of 
 this chapter. When Peter was ‘humbled and 
 silent” (Liicke), and the other disciples sadly 
 moved by what they had just heard of the treason 
 of Judas, the denial of Peter and the departure 
 of their beloved Lord and Master, He addressed 
 to them these opening words of cheer which, 
 coming from J/is lips with all the thrilling so- 
 lemnities of the night preceding tue crucifixion, 
 have an immeasurable power of comfort and con- 
 solation in seasons of deepest distress and on the 
 very borders of despair. The parting dis- 
 courses have already been characterized at the 
 beginning of ch. xili. and on xiii. 81; but the 
 beautiful remarks of Olshausen may here be 
 added: **‘ We come, finally,’ he says, ‘‘ to that 
 portion of the evangelical history, which we may 
 with propriety call its Holy of MHolies. Our 
 Evangelist, like a consecrated priest, alone opens 
 to us the view into this sanctuary. This is com- 
 posed of the last moments spent by the Lord in 
 the midst of His disciples before His passion, 
 when words full of heavenly thought flowed trom 
 His sacred lips. All that His heart which glowed 
 with love had yet to say to His friends, was com- 
 pressed into this short season. At first the in- 
 terview with the disciples took the form of con- 
 versation; sitting at table they talked together 
 familiarly. But when (xiv. 31) the repast was 
 finished, the language of Christ assumed a 
 loftier strain, the disciples assembled around 
 their Master, listened to the words of life and 
 seldom spoke a word (only xvi. 17, 29). At 
 length in the Redeemer’s sublime intercessory 
 prayer, His full soul was poured forth in ex- 
 press petitions to lis heavenly Father on behalf 
 of those who were His own. Meanwhile, His 
 discourse retained the form of free communica- 
 tion, in which no marks of designed arrangement 
 are to be discovered, as would be the case witha 
 formal oration.—lt is a peculiarity of these last 
 chapters, that they treat almost exclusively of 
 the most profound relations—as that of the Son 
 to the Father, and of both to the Spirit, that of 
 the Christ to the Church, of the Church to the 
 world, and so forth. Moreover, a considerable 
 portion of these sublime communications sur- 
 passed the point of view to which the disciples 
 had at that time attained; hence the Redeemer 
 frequently repeats the same sentiments in order 
 to impress them more deeply upon their minds, 
 and, on account of what they still did not under- 
 stand, He points them to the Holy Spirit, who 
 would remind them of all His sayings, and lead 
 them into the whole truth (xiv. 26).”—P. 5.1 
 Ver. 1. Let not your heart be troubled 
 [affrighted, μὴ ταρασσέσϑω ὑμῶν ἡ καρδία]. 
 —~The spirit, the soul, may be troubled (see chap. 
 28 
 
 ὅ0.- Τούτου is omitted in accordance with [.] A. B.D. [g.r.], ete. An explanatory addition. 
 
 xi. 88; xiii, 21); not so the heart, as the organ 
 and synbol of trust. This encouragement has 
 reference not simply to what He has told them 
 about the approaching denial of Him (Chrysost., 
 e/c.) but, in the first place. to the announcement 
 οἵ His departure and to the decree uttered by 
 Him (De Wette and others), to the effect that 
 they could not follow Him. Taking this decree 
 in its concrete sense, however, there comes into 
 consideration as well the saying concerning the 
 denial of Peter,—a saying which revealed a per- 
 spective full of danger to all the disciples. The 
 prospect of the denial of faith’s goal in the high 
 and invisible world which lay beyond them, was 
 a prospect calculated to startle them, even when 
 apprehended in the most general sense. 
 
 Trust in God, and (then) ye (will) trust 
 in me [orrather: Lave faith in God, and have 
 Sfuith in Me, wtotetve~e (Imperative) εἰς τὸν 
 ϑεὸν, kal εἰς ἐμὲ πιστεύετε (Imperative). 
 See the ΤΈΧΤΟΑΙ, Norus.—P. ὅ5.7---Πστεύειν does 
 
 | not here mean Jelief in the generai sense of that 
 
 term (in which sense they had belief}, but in its 
 special sense—trust: trust direcled to God, and 
 trust directed to Christ. Hence we translate: 
 trust in; namely, in God who is on high; in Me 
 when I ascend on high, This sets aside: 
 
 1. The interpretation: ‘ye believe in God, be- 
 lieve also in Me’ With the first verb in the Indi- 
 cative, the second in the Imperative (Vulg., 
 Krasm. and others [E, V. 
 
 2. ‘If ye believe in God (as if it were εἰ 
 πιστ.), ye believe also in Me’ (Luther).* With 
 the verb each time in the Indicative. 
 
 3. According to Cyril, Liicke, De Wette and 
 others [ Meyer, Alford, Godet], both expressions 
 are in the Imperative: ‘Rely on God and rely 
 also on Me.’ We do not think, however, that 
 Christ can thus make two separate trusts. We 
 might, perhaps, more reasonably expect: ‘Rely 
 on Me; in so doing ye rely also on God,’—in 
 analogy with the saying ver.6. But here Christ’s 
 ascension to heaven must be presupposed, as 
 resulting from the fact that the Father in heaven 
 is the goal towards whom that ascension tends. 
 Therefore: Trust in God; in so doing ye do also 
 trust in Me (εἰς, expressive of the direction of 
 this trust to heaven and to the One who is about 
 ascending into heaven). 
 
 Tholuck: +‘ Even Erasmus observes that ver. 1 
 may be apprehended in four ways, according as 
 πιστεύετε is assumed to be both times in the In- 
 dicative, the sense of an hypothesis being at- 
 tached to the word at its first occurrence (Aug., 
 Luth.), or taking the latter as Indicative and as 
 a consequence of the former (Grot., Olsh. and 
 others), or the former as Indicative and the 
 second as Imperative (Vulg.), or, after the ex- 
 ample of most of the church fathers, both as in 
 the Imperative.” For the reasons cited above, 
 
 * (In his translation, but not in his Commentary on chh 
 xiv., xvi., where he follows the translation of the Vulgate, 
 see no. 1.—P.8.] 
 
434 
 
 we agree with Grotius in holding the first πιστεί"- 
 ere to be in the Imperative mood,—attaching to 
 it the sense of trust, however—and the second 
 to be consecutive to the first. 
 
 [I prefer to read πιστεύετε both times impera- 
 tively, as in ver. 11, because this agrees best 
 with the preceding imperative, μὴ ταρασσέσϑω, and 
 with the fresh, direct, hortatory character of the 
 address. The other interpretations introduce a 
 reflective tone. Our Lord exhorts and encourages 
 the disciples to dismiss all trouble from their 
 hearts and to exercise full trust and confidence 
 (xiorebere, emphatically first and last) in God, who 
 has in reserve for them many mansions in heaven, 
 and consequently also to trust in Christ, who is 
 one with the Father and is going to prepare a 
 place for them; faith in God and faith in Christ 
 are inseparable (hence εἰς ἐμέ is placed before 
 the second πιστεύετε), andthe glorification of the 
 Son is a glorification of the Father in the Son; 
 comp. xiii. 31, 82, with which this passage is 
 closely connected. In claiming the same trust 
 and reliance on Himself as on the Father, Christ 
 makes Himself equal with God, as in ch. v. 17 
 and 23. Hence there is here no addition of faith 
 in Christ to faith in God (as Olshausen objects), 
 nor a transfer of our trust from its proper ob- 
 ject to another, but simply the concentration of 
 our trust in the unseen God—who out of Christ 
 is a mere abstraction—upon the incarnate Son, 
 in whom this trust becomes real and effective. 
 -Ρ. 5.1 
 
 Ver.2. In my Father’s house [ἐν τῇ 
 οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν. 
 Mark the simple, childlike, cheering character 
 of this address to dear children (τεκνία. xili. 33): 
 the touching ideas of Father, house, home, peace- 
 ful and durable rest, room enough for all in 
 heaven.—P. 5.1 The house of the Father is 
 the real temple of God, as opposed to the typical 
 temple or house of the Father (chap. ii. 16), 
 which they are now cast out of, having taken 
 their leave:of itas Jews. According to Meyer 
 [p. 505], this house is ‘‘not heaven tn general, 
 
 but the particular dwelling-place of the divine | 
 
 δόξα in heaven, the place of His glorious throne 
 (Ps. ii. 4; xxxiii. 18 ff.; Is. Ixiii..15, efe.), con- 
 sidered as the ‘heavenly sanctuary (Is. lvii. 15), 
 according to the.analogy of the temple at Jerusa- 
 lem as the olxog tov πατρός on earth (John ii. 
 16).” But not in vain is it written: Our Father 
 in the heavens (Matt. wi. 9); Christ came down 
 Jrom heaven (John iii. 18); ascended into heaven 
 (Acts i. 11); is set on the throne of the Majesty 
 an the heavens (Heb. viii. 1); the inheritance of 
 ‘Christians is reserved for'them im the heavens (1 
 Pet. i. 4). Therefore even if the throne of God be 
 denominated the central point in the heavens or 
 
 the highest point above the heavens, still the | 
 out an inhabitant. 
 
 heavens themselves are not excluded from being 
 His house, for there is a distinction between the 
 seat or throne in a house and the house itself; 
 and this irrespective of the fact that heaven is 
 also simply called His throne, Is. lxvi. 1. We 
 assume, moreover, that we are not required to 
 make a spiritualistic separation ‘between God's 
 heaven and the starry universe, and ‘that the as- 
 pect of the starry heavens is a figure tous of the 
 heavenly mansions, even though it be true that 
 all stars are not to be regarded as heavenly 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 places. (See my book: 716 Land of Glory.* 
 Kurtz, Bible and Astrenomy ; also my Leben Jesu, 
 Il. p. 1849.) And so it is most probable that 
 Jesus spoke these words to the disciples as they 
 were leaving the Passover room, pointing, as He 
 utteréd them, up to the starry sky. [According 
 to xiv. 81, they seem to have been still in the 
 room, but see Lange’s notes on the passage.— 
 P.S ] Henceforth they, like lim, were strangers 
 on earth, having no abiding place: at this mo- 
 ment He disclosed heaven to their view and gave 
 them a promise of the many dwelling-places in 
 the Father's house. Hence the significant choice 
 of the expression: μονῆ, a place of rest, a 
 lodging. 
 
 [The term μοναΐ, which in the N. T. occurs 
 only here and ver. 23, is derived from μένω, to 
 abide, and hence implies the idea of aborle, rest, 
 stability, home (comp. μένουσαν πόλιν, Heb. xiii. 
 14; the σκηναὶ αἰώνιοι, Luke xvi. 9, and the 
 οἰκοδομὴν ἐκ ϑεοῦ, the οἰκία ἀ χειροποίητος ἀιώνιος ἐν 
 τοῖς οὐρανοῖς, 2 ΟοΥ. ν. 1). The E. V. mansion, from 
 mansio, manere, μένειν (introduced by Tyndale), 
 hereand in old English means dwelling-house, not, 
 as in modern usage, manor-house, palace. Christ 
 probably alludes to the temple, His Father’s 
 house on earth (ch. ii. 16; Rev. iii. 12; comp. 
 Luke ii. 49) with its numerous chambers (1 
 Kirgs vi. 5, 6, 10), perhaps also to the vast 
 oriental palaces with apartments for all the 
 princesand courtiers. Heaven is not only a sfa/e, 
 which commences already here on earth with 
 the presence of Christ in the soul and the posses- 
 sion of everlasting life by faith in Him, but also 
 a place, from which Christ descended and to 
 which He ascended, and where He, with the 
 Father and the Spirit, dwells among saints and 
 angels, patriarchs and prophets (Luke xiii. 28), 
 in the fulness of His majesty and glory. Phi- 
 losophy and astronomy are unable to define the 
 locality of this spiritual heaven, it is a matter of 
 
 * [This little book of Dr. Lange, Das Land der Herrlich- 
 keit, appeared first in a series of articles in Lengstenberg’s 
 * Evangelical Church Gazetie, and then separately, Mors 
 1838. Itis an argument for the Scripture idea of heayen 
 against the astronomical objections, and abounds in beautiful 
 poetic passages. I shall quote but two: “It is certain that 
 there must be SOME PLACE in the upper worlds where the 
 beauties and wonders of God’s works are illuminated to the 
 highest transparency by Ilis power and haly majesty; where 
 the combination of lovely manifestations, as seen from radiant 
 summits, the enraptured gaze into the quiet valleys of uni- 
 versal creation, and the streams of light which flow through 
 them, must move the spirits of the blest in the mightiest 
 manner, to cry out: Hoty! Hoty! Hoty !—And there is the 
 holiest place in the great Temple! It is there, because there 
 divine manifestations fill all spirits with a feeling of His 
 holiness. But still rather, because there He reveals Himself 
 through holy spirits, and threugh the holiest one of all, even 
 Jesus Llimself! ’—‘ Seek not to persuade us that all these vast 
 regions are destitute of inhabitants. Seek not to persuade the 
 pilgrim, wandering through the darkness, that yon cottage, 
 whence a hospitable light streams forth to greet him, is with- 
 So on us there shimmers from above, light 
 out of *many mansions. It isa city of God that beams upon 
 us, whose golden streets stretch forth into remotest infini- 
 tude. Wesee not its furthest battlements; its nearest ones 
 do meet our gaze. And when we consider that light from 
 there is thousands of years in reaching us, and that, starting 
 from ἃ remoter point, it is millions of years on its way, we 
 may well call the city of the Living God an ‘ Eterna) City.’ 
 Its radiance beams mightily upon our bodily vision if we da 
 but step forth into the starry night. Its glory and higher 
 nature have been made evident by science. But to the be 
 liever alone do the heavens disclose themselves as the Fathers 
 land and Heritage of the Blessed. Unto Christians it is said: 
 ‘Ye are come unto the City of the Living God,’ and ‘in my 
 Father’s House are many mansions,’” P, 62.—P. 8.1} 
 
CHAP. XIV. 1-81. 
 
 35 
 
 pure faith, yet most real, even more so than this 
 changing earth; for earth is but the footstool of 
 God and derives its value from the life and 
 light of the supernatural world above, around 
 and withinus, ‘The Jewish Rabbis distinguished 
 two heavens (comp. Deut. x. 14, the ‘*heaven 
 and the heaven of heavens’’), or seven heavens 
 (severally called velum, expansum, nubes, habitacu- 
 lum, habitatio, sedes fixa, araboth; sce Wetstein 
 on 2 Cor. xii. 2). St. Paul speaks of the third 
 heaven (2 Cor. xii. 2), which by some commen- 
 tators is placed beyond the atmospherie and the 
 starry heavens; but heaven may be much nearer 
 than is generally supposed. According to the 
 Apocalypse, the many heavenly mansions here 
 spoken of are after all not the final but the in- 
 termediate resting-places of the saints till the 
 general resurrection when the heavenly Jerusa- 
 lem will descend upon the new, glorified earth, 
 and God will dwell with His people for ever, 
 Rev. xxi. 1 ff.; 2 Pet. iii. 18. Then heaven and 
 earth will be one; earth being changed to heaven 
 and heaven to earth, ‘one kingdom, joy and 
 union without end.”—P. 5 
 
 Many mansions. Tholuck: ‘In the multi- 
 plicity of the povai the fathers discovered a di- 
 versity of grades; thus Clemens Alex., eéc., also 
 Stier, Lange, efe. The context, however, does 
 not indicate any difference of degrees, but 
 simply the multiplicity of the dwellings.” But 
 if this multiplicity were merely quantitative and 
 not qualitative as well, the expression: there is 
 room enough, would suffice. Of course the 
 words convey this meaning too, in accordance 
 with Luther’s saying: ‘If the devil with his 
 tyrants hunt you out of the world, ye shall still 
 have room enough.” [Wordsworth agrees with 
 Lange as to different degrees of felicity in the 
 same blessed eternity. But Meyer, Godet and 
 Alford confine πολλαί to the number: mansions 
 enough for each and all, ἱκαναὶ δέξασϑαι καὶ ὑμᾶς 
 (Euthym. Zig.) The idea of degrees of dignity 
 and blessedness in heaven corresponding to the 
 degrees of perfection, though perhaps not im- 
 plied in the word many here, is certainly scrip- 
 tural, comp. 1 Cor. xv. 41, and has always been 
 admitted in the Church. No envy or jealousy 
 will arise from disparity of glory, for, as Au- 
 gustine says, the unity of love will reign in all. 
 —P.8.]* 
 
 If it were not so, would I have told 
 you: I go to prepare a place for you? 
 ['This is Lange’s construction, which differs from 
 the English V. Comp. Texruan Norns and see 
 below.—P.S.] Various constructions: 
 
 1. The fathers, Erasm., Luther and others 
 [ Maldonatus, Bengel, Ebrard], Hofmann: ‘ Jf 
 it were not so, I would say to you: I go to prepare u 
 place for you.” [These interpreters refer εἶπον 
 
 * [A very singular and painful abuse of this passage on the 
 many mansions was made by GGthe in his old age (1823) when, 
 in a letter to Countess Auguste Bernstorf-Stolberg who, asa 
 friend and correspondent of his youth, had most delicately 
 and touchingly entreated him to attend to the salvation of 
 his soul, he coldly replied: “ Let us dismiss all fears about the 
 future. In our Father's kingdom are many provinces, and 
 since He has prepared for us such a delightful abode in this 
 world, He will no doubt take good care of both of us in the 
 other world; perhaps we may there succeed also, what we 
 failed to do heretofore, to become acquainted with each other 
 face to face and to love each other all the more deeply, Ke- 
 Mem er me ip undisturbed faithtulness.”—P. 8. ] 
 
 av ὑμῖν to the following ὅτε πορεύομαι. 
 Lange does the same, but makes the sentence a 
 question.—P. 5.1 Meyer thinks that ver. 3 is 
 decisive against this supposition; according to 
 that verse Jesus actually goes and prepares a 
 place. But it would not be the only passage in 
 which John presents a relative antithesis in the 
 form of an absolute one. (See chap. i. 11, 12.) 
 A more powerful consideration against the view 
 is, that the work of Christ joins on to the work 
 of the Father, re-organizing the creation but not 
 extending it (eben Jesu, IL. p. 1850). 
 
 2. Laurent. Valla, Beza, Calvin, Liicke, Tho- 
 luck and many others have placed a period atter 
 εἶπον ἂν ὑμῖν. “1 it were not so, I would have 
 told you.”* The expression of Christ’s veracity 
 might recommend this reading, if the idea of the 
 heavenly dwellings had been already diffuscd 
 among the disciples. But this was not the case: 
 hitherto they had had but the idea of Sheol, with 
 its two grand divisions: Paradise and the place 
 of punishment [Gehenna]. Hence it would have 
 been superfluous for Christ to deny the truth of 
 an idea which as yet they had not entertained. 
 
 3. We, therefore, adopt the interrogative ap- 
 prehension of the words: ‘‘would I then, ete.?” 
 (Mosheim, Ernesti, Beck); yet not in the sense 
 of the Present: wouid I tell you? against 
 which Meyer cites the aorist εἶπον, but: would I 
 lave told you? (Ewald). He has really told 
 them this, though not literally, any more than He 
 said to the Jews—chap. x. 14—: Ye are not My 
 sheep (comp. ver. 26); for instance chap. viii. 
 22; comp. chap. xiii. 83; chap. x. 4, 11; vers. 
 28, 29; chap. xii. 26. So, then, He has told 
 them before this, that He is going to another 
 world where He has destined abiding-places for 
 them near Himself. It is His intention now to 
 develop this germ of revelation in the most 
 glorious disclosures concerning heaven. ‘The 
 μονῇ is there already; by Christ, and above all 
 by His making Himself the centre of it, it shall 
 be converted into a fitting τόπος for them and all 
 believers. For ἑτοιμάσαε τόπον does not 
 mean; to create the p.ace as a place, but: to ar- 
 range it asa habitable place. (Comp. 2 Pet. i. 
 11: ‘An entrance shall be richly ministered 
 unto you into the eternal kingdom of our Lord;” 
 2 Cor. v. 1, “ἃ building from God, a dwelling 
 not made with hands, eternal in the heavens.”’ 
 Alford quotes here from the Ye Deum: ‘* When 
 Thou hadst overcome the sharpness of death, 
 Thou didst open the Kingdom of Heaven to all 
 believers.” Christ prepared a heavenly home for 
 His disciples by His atoning death, resurrection 
 and ascension; but considering that the heavenly 
 mansions are merely intermistic abodes, the term 
 may perhaps also refer to the building up of the 
 
 * [So also the Eng. V., Grotius, Olshausen, De Wette, Meyer, 
 Alford, Lachmann, ‘Tischendorf (in their punctuation), 
 Hengstenberg, Godet. In this case εἰ δὲ μή, εἶπον av ὑμιν 
 is parenthetical, and ὅτι πορεύομαι, for 1 go, etc., begins a 
 new sentence which confirms (ὅτι) the assurance: “In My 
 Father’s house are many mansions;” the ἑτοιμάζειν τόπον 
 implies μονὰς πολλάς. ‘The parenthetical assurance, “if it 
 were not so, I would have told you,” agrees with the child- 
 like simplicity of the discourse and is calculated to beget un- 
 plicit confidence, comp. ch. xvi.4. Upon the whole I prefer 
 this interpretation and would retain the English Version, ex- 
 cept that it omits for (ὅτι) before "1 go.” Lange’s interro- 
 gative interpretation is open to the objection that no such 
 words as πορεύομαι ἑτοιμάσαι τόπον ὑμῖν, are recorded iq 
 the previous chapters of John.—P. 8.] 
 
436 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 heavenly Jerusalem, which is ultimately to de- 
 scend upon the new earth. On πορεύομαι Augus- 
 tine and Wordsworth remark: ‘Christ sets out 
 ona journey, to prepare a place for us. Let 
 Him depart; let Him ascend, and not be visible 
 to the bodily eye; let Him be hidden from it, 
 that thus He may be seen by the eye of faith ; 
 and being so seen, may be desired; and being 
 desired, may be possessed for ever; the desire 
 of our love is the preparation of our house in 
 heaven.’’—P. 8._ 
 
 Ver. ὃ. And though I go.—Here stress 15 
 laid upon the going away. ‘To prepare for them 
 the place in the inheritance of glory, He must, 
 indeed, first leave them. But the going away is 
 to be counterbalanced by His coming again to 
 take them to Himself. [Meyer: καὶ ἐάν, not 
 «. ὅταν. Jesus does not intend to indicate the 
 time of His return, but the consequence of His de- 
 parture. The πορεύεσθαι x. ἑτοιμάσαι are the 
 antecedent facts which, once accomplished, result 
 in the πάλιν ἔρχομαι. The nearness or distance 
 of this return is left undecided by éav.—P. 8. ] 
 
 I come again [7 ddcv ip youar].—Three 
 different interpretations: 
 
 1. As referring to the παρουσία of Christ on 
 the last day (Origen, Calvin, Lampe, Meyer, 
 Hofmann [also Luthardt, Briickner, Ewald] ). 
 On which Meyer: It is the idea of the imminent 
 Parousia, an idea appearing also in John, though 
 with less prominence. [Meyer refers to ch. v. 
 28 ff.; xxi. 22; 1 John ii. 28.—P. 8.] This 
 view is contradicted (a) by the erroneousness of 
 the supposition that the disciples (or Christ Him- 
 self) conceived of the Parousia as so imminent, 
 in a chronological sense. (4) By the fact that in 
 the true Parousia there is to take place, not a 
 re-union between Christ and His people in 
 heaven (where Christ is), but a re-union on 
 earth (where the Church is; see Rev. chap. xiv. 
 and xx.); while here the disclosures made con- 
 cern the heaven beyond this life, not the earth 
 with its future destiny of glorification. (6) By 
 the circumstance that the Present ἔρχομαι de- 
 notes a right speedy return of Christ, thus being 
 adapted to console these disciples at their sepa- 
 ration from Christ and in the sufferings inflicted 
 upon them through persecution. 
 
 2. Christ’s coming again to His people, throvgh 
 His Spirit, and their reception into the full and 
 holy spiritual fellowship of the glorified Christ, 
 in accordance with ver. 18 (Liicke, Neander 
 [Godet], ete.). But that this spiritual re-union 
 is not the precise thing intended by the passage, 
 though con-supposed or pre-supposed, results 
 from the fact that Christ is here speaking of 
 coming to fetch them to a goal whose locality is 
 determined. 
 
 8. The words are indicative of a coming of 
 Jesus for the purpose of receiving the disciples 
 into heaven by means of a blissful death (Grotius, 
 Knapp, Baumg.-Crusius, Nitzsch [Reuss, Tho- 
 luck, Hengstenberg] and others). Against this 
 view Meyer remarks: ‘It isin opposition to these 
 words (comp. vers. 21, 22) and to the manner in 
 which other portions of the New Testament speak 
 of the coming of Christ; death truly transports 
 the apostles and martyrs to Christ (2 Cor. v. 8; 
 Phil. i. 23; Acts vii. 59), but nowhere is it said 
 of Christ that He comes and takes them to Him- 
 
 self. Except in the Paraclete of whom John 
 treats, Christ comes only in His glory at the 
 Parousia.”’ Against this we would remind our 
 readers that the parable of Lazarus mentions 
 a calling for and carrying away of pious souls 
 (Luke xvi. 22). There, indeed, the coming of 
 angels is stillthe temporary substitute for Christ’s 
 coming Himself. But when dying Stephen prays: 
 ‘‘ Lord Jesus, receive my spirit’’ (Acts vii. 58), 
 he takes it for granted that the Lord is coming 
 to meet his parting spirit; for this cause he saw 
 Jesus beforehand, already standing, 7. e. having 
 arisen from His throne, on the point of receiving 
 or fetching him (ver. 55). Further, unless we 
 are willing to affirm that the saying of Christ, 
 John xxi. 22, has not been fulfilled, there is no 
 way in which we can understand it except as re- 
 ferring to His coming to John in death, to take 
 him away with Him. Dying believers also (not 
 ἐς Apostles and Martyrs” only) are in Jesus’ 
 hand (chap. x. 28). But, without doubt, this 
 coming of Jesus to believers in death is connected 
 with His spiritual and yet personal coming to 
 them in life, in Word and Sacrament, and in the 
 Holy Ghost (chap. xvii. 23, Rev. i. 8; chap. iii. 
 20) and, similarly, it points to the last coming 
 of Christ (Stier, and my Leben Jesu, 11. p. 1951). 
 Tholuck: ‘*It only remains to explain ἔρχομαι 
 agreeably to Biblical usage, according to which 
 the word to come, to visit, IPD, is employed to 
 express every revelation of the Lord, every 
 manifestation of His power, whether for good or 
 evil, comp. vers. 18, 23, 80; Matt. x. 23; xxvi. 
 64, and in Revelation whose whole theme is the 
 ἔρχεσϑαι of the Lord.” 
 
 [ Alford zm loc., with Stier and Lange, takes a 
 comprehensive ‘ perspective’ view of the coming 
 again of our Lord from the resurrection of Christ 
 to the final judgment. “This ἔρχομαι is begun 
 (ver. 18) in His resurrection—carried on (ver. 
 23) inthe spiritual life (xvi. 22ff.), the making 
 them ready for the place prepared;—further ad- 
 vanced when each by death is fetched away to he 
 with Him (Phil. 1. 25); fully completed at His 
 coming in glory, when they shall for ever be 
 with Him (1 Thess. iv. 17) in the perfected re- 
 surrection state.”’—P. Κ΄, 
 
 Ver. 4. And whither I go.—See the Text. 
 note. According to the Recepta Christ says to 
 them: ‘*Ye know the goal whither I go, and so ye 
 also know the way.” ‘This reading seems to be 
 confirmed by ver. 5, since Thomas too dis- 
 tinguishes between the goal and the way. But 
 the connection rests upon the contrast of Christ’s 
 spiritual view to the sensual view which Thomas 
 takes of the matter. Christ means to say: be- 
 cause ye know the way to the place to which 1 
 am going, ye also know the goal. Thomas, on 
 the other hand, says: because we know not the 
 goal, neither do we know the way. For here the 
 subject of discourse is not simply the Father’s 
 house, or the Father generally, as the goal of 
 Christ (ver. 2, to which Tholuck refers), but 
 that place in the hereafter, the place of Christ’s 
 glory. The way should be their guide to an in- 
 ference concerning the goal. Interpretation of 
 the way: 1. The Passion and death of Christ 
 (Luther, Grotius and others, Luthardt. Tholuck 
 “the way of denial,” chap. xiii. 36; xii. 24, 
 26). 2. Christ Himself, in accordance with ver. 
 
CHAP. XIV. 1-81. 
 
 437 
 
 6 (De Wette, Meyer). Christ most undoubtedly ; 
 Christ, however, in His motion; consequently the 
 view presented in No. 1 is equally to be held here, 
 in accordance with ver. 3 (Tittmann, Knapp). 
 The expression is not anacoluthical; it is a speci- 
 men of breviloquence. And whither I (ἐγ ὦ, em- 
 phatic) go, thither ye know the way. Christ is the 
 living way for Himself and His people to δόξα 
 with the Father. 
 
 Ver. 5. Thomas saith unto Him: Lord, 
 we know not.—This was perfectly correct, 
 supposing the goal to be inwardly and outwardly 
 determined. Here the way or direction is known 
 only by the goal. Grotius: Qwodsi ignoretur, 
 quie sit meta, non potest via sub rutione vie concipi. 
 But this reflection is an accessory consideration 
 merely; the main poiut is the oppressive sense 
 of obscurity, of uncertainty with regard to the 
 goal—uneertainty arising from their imperfect 
 apprehension of their Lord and Master. 
 
 Ver. 6. Jesus saith unto him: I am the 
 way.—The answer of Jesus is not intended to 
 divert the over-forward curiosity of Thomas, as 
 Calvin supposes. (‘*Jn re magis necessaria in- 
 sistit.”’*) Thomas has declared that he does not 
 know the way to that goal of Christ, because he 
 is ignorant of the goal itself. Jesus answers, 
 very pertinently: Z am the way; only for Him 
 the way means something different from the idea 
 which it conveys to the mind of Thomas. The 
 contrast is, however, not that which exists be- 
 tween an exterior way and a spiritual one; it is 
 a contrast between a local, dead, external way 
 and a dynamical, living way, with which latter, 
 incontrovertibly, the attribute of spirituality is 
 bound up. Since the way is the main idea, it 
 follows: 1. that the words: the truth and the 
 life [xci ἡ ἀλήϑεια καὶ ἡ ζωῇ], are explicative 
 (the truth as well as the life), primarily of this 
 way, z.e. for this reason: because He is abso- 
 lutely truth and life; 2. that, on the other hand, 
 the words: No one cometh unto the 
 Father but by Me, are an applicative cir- 
 cumscription. The significative samming up of 
 Augustine: vera via vite [the true way of life], 
 is inadmissible, for it fuses into one the three de- 
 finitions. Neither may they be apprehended as 
 three co-ordinate definitions as (1) in respect of 
 time; Luther: the beginning, the middle and 
 the end on the ladder to heaven; (2) in respect 
 of effects, Grotius: exemplum, doctor, dator vitze 
 wlerne. On the contrary, the way is the whole 
 idea, metaphorically presented (De Wette, my 
 Leben Jesu, Ὁ. 1858, Tholuck). We must further 
 guard against conceiving of the way as the bare, 
 objective means of salvation (Meyer, Tholuck) ; 
 it is the objective and effectual means of coming 
 to δόξα with the Father through salvation 
 (redemption and glorification comprehended to- 
 gether in the predominant idea of glorification). 
 But He is the way in an absolute sense because, 
 in His own coming from the Father and going 
 to the Father, He is absolute motion (the pioneer) 
 and in His going firstand bringing to the Father, 
 He is the absolute motor. (A warranted double re- 
 ference in Augustine, Lampe and others, miscon- 
 strued by Tholuck asan irrelevancy; Heb. ix. 12.) 
 
 * [Not consistit, as the original reads in 2d and 3ded. A 
 typographical error.—P. 8.] 
 
 But now, to enter into particulars, Christ is 
 the truth of this way, the clear manifestation of 
 it, because He is, in general, the truth or mani. 
 festation of God; and He is the life of this way, 
 the animating motive power by which we come 
 to the Father, because He is, in general, life. 
 This life is, indeed, ζωὴ αἰώνιος ; it is, however, 
 in part conceived of more generally, in part dif- 
 ferently applied. ‘he difficult concepticn of life 
 presents for observation these items: the powers 
 of development, appearance and action. If we 
 turn truth into the metaphorical expression: 
 light, then light and life appear side by side as 
 exponents of the way,—that being identical with 
 love, and, similarly, our transport past hate and 
 its exponents, darkness and death. 
 
 No man cometh unto the Father.—‘* ‘And 
 so, when a man is saved, the Lord Christ must 
 have a hand in the work,’ says Luther, rightly 
 citing these words against Zwingli, who makes 
 a Theseus, a Socrates,to be saved even without 
 Christ.” Thus Tholuck; inexactly, however ; 
 proof should have been adduced that Zwingli 
 expressly taught the possibility of being saved in 
 the other world without Christ, and that Luther, on 
 the other hand, advanced the doctrine of salva- 
 tion in the other world through Christ. De Wette 
 observes: ‘‘the exclusive principle, to the effect, 
 namely, that no man cometh unto the Father 
 but by Christ, is mitigated in reference to those 
 who are ignorant of Him as the historical Mes- 
 siah, by the fact that He is also the eternal, ideal 
 Logos.” More definitely stated: that He is also 
 the eternal Christ and High-priest. (See 1 Pet. 
 Wik INR she, (5)! 
 
 Ver. 7. If ye had known Me.—In accord- 
 ance with the antithesis: known the Father, the 
 emphasis falls thus: known J/e, not upon ἐγνώκ. 
 It is not His intention utterly to deny their 
 knowledge of His personality; what grieves 
 Him, is that they have as yet not recognized in 
 Him the absclute way to the absolute goal, ἢ, 6. 
 the living, heavenly image of the heavenly 
 Father,—an image coming from heaven and going 
 to heaven. In a knowledge of the eternal, di- 
 vine-human personality of Christ they would 
 also have obtained a view of the personal Father 
 and His love-kingdom in heaven—a kingdom 
 elevated above all transitory things. —And from 
 henceforth.—The sharp contrast: ye have not 
 known the Father, and from henceforth ye know 
 iim, is somewhat striking; hence it has been 
 the subject of various interpretations: 1. The ¢er- 
 minus @ quo is imminent in the future; it is the 
 time of the communication of the Spirit (Chry- 
 sost., Liicke and others; the explanation of 
 Kuinoel and others, who apprehend the verbs as 
 though they were in the Future tense, is but an- 
 other phase of the above). 2. The statement 
 is hypothetical: from henceforth, I hope (De 
 Wette). 38. The from henceforth is indicative of 
 the beginning of appropriation, comp. chap. xv. 
 3 (Tholuck). 4. From henceforth, ‘‘after My 
 having told you, ver. 6, what I am” (Meyer).— 
 The from henceforth denotes that method just now 
 to be disclosed by Him, and which He desired 
 sharply to define, by which they were to arrive 
 at a knowledge of the Father and the Father's 
 House—the method of faith, namely. Doubt- 
 less, however, the ἄρτι at the same time embracew 
 
438 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the confirmation of this method by the whole 
 grand period of Christ’s death and resurrection, 
 whereby, according to Rom. i. 4, He was demon- 
 strated to be the Son of God and thus at once 
 made the Surety and the Heir of the Father in 
 heaven. ‘The καί is expressive of both contrast 
 and connection.— Ye have seen Him.—Said 
 of the intuitive glance of faith. 
 
 Ver. 8. Philip saith unto Him: Lord, 
 show us, e‘c.—As the seeming contradictions of 
 reality darken the glimpse which Thomas’ faith 
 might have of things spiritual, so Philip, in like 
 manner, looks for the confirmation of faith by 
 sight; comp. chap. i. 46; vi. 5. According to 
 De Wette, Tholuck, Meyer: he demands that 
 Jesus effect a theophany, in accordance with 
 Mal. iii. 1; as Ex. xxxiii. 18. The main point 
 is this: accepting Christ’s words: ye have seen 
 Him, in their literal sense, he requires that Jesus 
 should occasion an appearing of the Father out- 
 side of Christ; a sign in the heaven, perhaps, 
 rather thana theophany. Luther: ‘“ he flutters 
 up into the clouds.” He declares his faith by 
 assuming Jesus to be capable of producing such 
 a vision: his failing to perceive the manifesta- 
 tion of the Father in Christ, however, proves 
 that faith to be but small.—And it sufficeth 
 us.—/. e. in accordance with the context: it 
 suffices to render us certain of the goal above us 
 or beyond us, and to make us journey towards 
 it with a brave heart; or, to cause us to aban- 
 don the expectations we have hitherto entertained 
 and to embrace the new hope. 
 
 Ver. 9. And thou hast not known Me.— 
 For so long time I have appeared among you and 
 hast thou not known the nature of My appearing? 
 Not alone from the *‘words and works,” but 
 from the whole personality of Christ he should 
 have recognized His heavenly origin,which did, 
 indeed, display itself in word and work. 
 
 Ver. 10. I am in the Father, and the 
 Father in Me.—See chap. x. 38. There the 
 order is inverted, and with reason. The Father 
 is in Christ in virtue of His Father-revelation in 
 the works of Christ. Christ is in the Father in 
 virtue of His Son-revelation in His words. The 
 Jews were to ascend from a belief in His works 
 and mission to a belief in His words and indi- 
 vidual personality. But the disciples began with 
 a belief in His word and they have not to ascend 
 to a belief in His works, but to advance to a 
 discrimination between the manifestation of the 
 Father in Him through His works and His being 
 in the Father with His word. Though Christ 
 even speaks His word according to the Father’s 
 commission (chap. xii. 50), there is still this dis- 
 tinction: that the words are His most individual, 
 personal life-revelation, while in the works the 
 most special concurrence of the Father’s gov- 
 ernment is, consciously to Christ, manifested 
 in the creation and the human world. We may 
 not wipe out this contrast with De Wette: « The 
 words that I speak to you, [ speak not of My- 
 self, and the works that I do, I do not of Myseif, 
 but the Father who is in Me teacheth Me the 
 words and doeth the works.” Neither does there 
 occur a climactic progression (as Theoph. 
 and Liicke pretend): not only are the words 
 UGod’s words, but the works also are God’s works. 
 As little are the works here intended as a proof 
 
 that Christ does not speak the words of Himself 
 (Grot., Fritzsche, Meyer). Least of all are 
 the works to be apprehended as effects of the 
 word as ‘the office of teaching” (Aug., Νὅβ- 
 selt); nor are we to assume with Tholuck the 
 existence of an ‘‘incongruence of contrasts pe- 
 culiar to the Johaunean style.” Even the words 
 Christ speaks not of Himself; as the Son He 
 utters them from the depths of the Father; as it 
 respects them, however, the initiative lies within 
 Himself, while for the works the initiative is in 
 the Father who permanently dwells in Him 
 (μένων). Words and works are the property of 
 both Father and Son; the words, however, are 
 preéminently and primarily the Son’s, the works 
 preéminently and primarily the Father's. 
 
 Ver. 11. Believe me for the very works’ 
 sake [διὰ τὰ ἔργα αὐτὰ πιστεύετέ μοι]. 
 —Jesns here turns to the disciples as a body, 
 For as Thomas’ doubt was, more or less, the 
 doubt of all, so the like was the ease with the 
 scruple of Philip. The explanation of the verse 
 results from the foregoing. As disciples of 
 Jesus, they ought first to believe that He was in 
 the Father and then to know that the Father 
 was in Him. If ye are not able to do this,—it 
 is His intention to say to them in a few sharp 
 words,—why then go to work the other way: 
 begin with the works (in the way pointed out to 
 the Jews, chap. x. 38) and, through a belief in 
 the divinity of My works, arrive at a belief in 
 the divinity of My person. 
 
 Ver. 12. Verily, verily, I say unto you, 
 he that believeth in me, the works that I 
 do he shall do also, e/c.—Now follows, un- 
 doubtedly, a new series of consolations. Not 
 only shall they be united to Him, but also He 
 to them (Tholuck). The further progress of 
 the discourse, however, must correspond with 
 the principal thought, according to which His 
 earthly appearance shall cease to veil from them 
 the heavenly house of the Father. Zhe disclosure 
 of which we speak, consists in the revelation of that 
 personal, heavenly life which issues from His per- 
 son as its centre. Verily, verily, therefore -it is 
 written, he that believeth on Me, i. e. on the 
 divine personality of Christ Himself, the works 
 that I do, shall he do also, and greater works than 
 these. J. 6.5 Through this faith there shall be 
 developed in that man likewise such a mighty, 
 personal spirit-life that works shall be the ne- 
 cessary outflowings of the life-spring of person- 
 ality, which, originating in Christ, wells up 
 within his breast: the heavenly state shall be 
 unfolded to him on earth and become his surety 
 for the heavenly home, which last should be re- 
 garded as the perfect revelation and realization 
 of the personal kingdom of love founded by 
 Christ in this world.—He that believeth on 
 Me.—Not simply applicable ‘‘to the disciples 
 of Jesus” in the strictest sense (Meyer). Still 
 the ‘believeth on Me,” is emphatic. Bengel: 
 qui Christo de se loquenti eredit, i.e. he that be-~ 
 lieves on Himself, His personality (see ver. 11). 
 —The works that I do he shall also do 
 himself.—lxpressive of the essential relation- 
 ship or homogeneousness existing between the 
 works of believers and the works of Christ; of 
 the eternal progress of Christ’s wonder-works 
 through the world by means of Christianity. 
 
CHAP. XIV. 1-31. 434 
 
 And (even) greater than these shall he 
 do [καὶ μείζονα τούτων ποιήσε!ι].--- Το 
 kaiig climactic: And even. Tholuck: ‘Ancient 
 writers believe this greaterness [μειζονότης | of the 
 ἔργα to consist: 1. In their numerical superior- 
 ity; 2. in their local extension beyond Judea; 3. 
 in the more striking signs, such as the healing by 
 the shadow of Peter, Acts v. (Theod., Herakl.).* 
 Origen: {n the victories which believers obtain, 
 through faith, over the world, the desh and the 
 devil. Augustine: In the results of the preached 
 word in the heathen world. Ch. iv. 38 He 
 had, with prophetic glance, declared that others 
 would reap what He had sowed; ch. xv. 26, 
 27, and, indirectly, ch. viii. 28; xii. 32 are 
 likewise indicative of the greater efficacy of the 
 Messiah through the medium of the apostolic 
 testimony.” Be it observed in this connection 
 that even here, ver. 14, it is Christ that will do 
 these greater works; the disciples, through their 
 prayers in His name, in fellowship with Him, 
 are to be but the instruments through which He 
 acts, chap. xv. 16; xvi. 28; comp. Acts iii. 6; 
 xvi. 18. Luther: ‘For He took but a little 
 corner for Himself, to preach and to work mira- 
 cles in, and but a little time; whereas the apos- 
 tles and their followers have spread themselves 
 through the whole world.” Manifestly, Christ 
 has in view the greatness of the development 
 of His wondrous works throughout the Chris- 
 tian ages until the glorification of the world. 
 [Alford: ‘This word μείζονα τούτων is not to be 
 evaded (so as to=7Aelova, Lampe), but taken in 
 its full strict sense. An the key to its meaning 
 will be found chap. 1. 51; v. 20. The works 
 which Jesus did, His Apostles also did,—seil., 
 raising the dead, ete.;—greater works than those 
 they did,—not in degree, but in kind: spiritual 
 works, under the dispensation of the Spirit, 
 which had not yet come in. But they did them, 
 not as separate from Him: but in Him, and by 
 Him; and so (ch. v. 21) 176 is said so to do them. 
 The work which He did by Peter’s sermon, Acts 
 ii., was one of these μείζονα toizwv,—the first- 
 fruits of the unspeakable gift. This union of 
 them with and in Him is expressed here by τὰ 
 ἔργα ἃ ἐγὼ ποιῶ, κἀκεῖνος ποιήσει." «116 has 
 sown, we reap; and the harvest is greater than 
 the seed-time.” Stier. Godet (ii. 472) refers ithe 
 μείζονα to the communication of spiritual life 
 which is superior to the healing of the body. 
 “ Le terme plus grand ne désigne pas des miracles 
 plus prodigicux, mais des miracles dune nature plus 
 excellente.””—P. S.] 
 
 For I am going tothe Father, and what- 
 ever ye shall ask, etc. [τι ἐγὼ πρὸς τὸν 
 πατέρα(μουγποόρείύομαι, καὶ 6, τι ἂν αἰτῆ- 
 σηῃτε].---ἰλας 9 η 816 of the preceding and, in the 
 abstract, astonishing clause. Various interpre- 
 tations: 1. The πορεύομαι forms the foundation 
 for the idea that they are to do the miracles in 
 1115 stead, because of His retirement from the 
 scene (Chrysostom, Theophylact and many others 
 
 * [Wordsworth refers also to the healing power of Paul’s 
 handkerchiefs (Acts xix. 12) and the speaking in new tongues. 
 Comp. Mark xvi. 17 ff. But, as Meyer justly says, such a 
 mechanical measurement of the greatness of miracles is 
 entirely foceign to the New Testainent. The true com- 
 mentary on the μείζονα ἔργα is found in the Acts and espe- 
 cially the labors of Paul.—P. 8.] 
 
 [A. V.]); 2. because He goes to the Father, i. ὁ. 
 to glory with the Father and will thence work in 
 them in His might (Luther, Baumg.-Crusius, 
 Luthardt and others). In the first case a period 
 follows πορεύομαι; in the second a comma. 3. 
 The two considerations are not to be sundered. 
 His going to the Father (éy is emphasized), as 
 well as His being with the Father, is the reason 
 for their doing greater miracles (Grotius, Liicke 
 and others). When this view of the matter 15 
 taken, πορεύομαι is connected with the following 
 sentence by a colon (Knapp, Griesbach, Lach- 
 mann, Tischendorf). Both items are more di- 
 rectly emphasized in chap. xvi. 7, in accordance 
 with which our passage is to be explained. 
 
 Ver. 18. Shall ask in My name.—Exposi- 
 tion of the import of His going to the Father, 
 in reference to their destiny to work miracles. 
 Invocation of God in the name of Jesus, in order 
 to any τὲ in the way of works of redemption or 
 glorification ; that is, in order to the working of 
 miracles. Their power of prayer is to have no 
 other limit than 7118 name. A name is objectively - 
 the revelation of any subject,—subjectively, ez- 
 perience of it; the signature of its consciousness 
 stumped upon the consciousness of others. The 
 name of the heavenward ascending Jesus is the 
 Elijah-mantle left by Him to His people on the 
 earth: the sign of the living revelation and 
 knowledge of His essence, in which Ilis essence, 
 fully concentrated, works. His name, viewed by 
 fa:th, is the continual working of His essence, 
 or, rather, of His personality: the element of 
 His personal self-revelation in the experience of 
 His people; hence a. His word or cognizance, ὁ. 
 His Spirit or mind, 6. His works, His institu- 
 tions and instigations, d. His aim. Ina word: 
 the communion of His Spirit. There are various 
 interpretations which form different parts of the 
 one just given: 1. Bearing upon the principle. 
 Chrysostom: Amidst the invocation of the name 
 of Christ (formal); Augustine; In the name of 
 Him who is called Salvator (non contra salutem 
 nostram) ;* 2, Bearing upon the medium. Me- 
 lanchthon: Me agnito; Luther: With faith in 
 Me; Calov: Per meritum meum. 8. Bearing upon 
 the end. Erasmus: Jn gloriam Christi. Or upon 
 the furtherance of the end; De Wette: In ac- 
 cordance with My mind, and in My cause.; If 
 we desire to sum up all in one, No. 2, setting 
 forth the medium, seems best fitted for our pur- 
 pose: in faith, knowing and confessing Christ; 
 hence, briefly, ἐν Χριστῷ, ἐν κυρίῳ (Liicke}, only 
 with a more objective and teleological modifica- 
 tion. Manifestly, the prevailing thought is the 
 end purposed; hence the predominance of the 
 idea: as ambassadors of Christ, the Son of God, 
 hy virtue of His δόξα. See chap. xv. 16; xvi. 
 23. Tholuck: ‘* When even finite good things 
 are prayed for in accordance with the mind of 
 Christ, they are desired only as means to the 
 final end, Matt. vi. 83. As, however, this may 
 be attained by other means, the cardo desiderit is 
 fulfilled even when specific requests are denied” 
 (Augustine). Nevertheless, the ideal side of 
 prayer, its perfect, prophetic nature, is here as- 
 
 * [Similarly Wordsworth: in submission to My will, and 
 conducive to your own salvation and to God’s glory.—P. 8.] 
 
 + (So Alford: “in union with Me, as being Mine, manifest 
 ing forth Jesus as the Son of God.’”—P. 8.] 
 
440 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 sumed, and, such*being the case, the 6, rz is ful- 
 filled in the τοῦτο. 
 
 That will I do [τοῦτο t014ow].—Stress 
 falls upon τοῦτο; the ἐγώ, expressed in con- 
 junction with πορεύομαι, is absent here. He will 
 do precisely that for which they pray, and in 
 such a manner, besides, that their doing in the 
 matter shall be vindicated,—their believing, in- 
 dividual personality. 
 
 That the Father may be glorified.— 
 The end is the δόξα; modified, the δόξα οἵ the 
 Father; still more explicitly defined, the δόξα of 
 the Father in the Son. Hence results, also, the 
 modification of prayer in the name of Jesus as 
 prayer in the δόξα of the name of the Son of 
 God, in the name of the glorified Christ. 
 
 Ver. 14. If ye shall ask anything [τι] in 
 My name, I will do it [é yé—emphatic— 
 x o0L14ow].—Ver. 14 appears, at first sight, to be 
 a recapitulative repetition of the foregoing (Eu- 
 thymius); Bengel, however, very justly gives 
 prominence to the ἐγώ, Here the definite 6, τε, or 
 the thing (this simply τὰ) is no longer empha- 
 sized; but stress is laid upon the asking in the 
 name of Jesus,—the mind, the communion of 
 spirit with Him, and, to correspond with this, 
 upon His doing, as His doing. According to tne 
 preceding verse, He does it upon the request of 
 the disciples; here He does it through their 
 request, JZimself, again. At the same time ver. 
 14 forms an introduction to vers. 15 and 16. See 
 chap. xvi. 23. In the latter passage the doine is 
 ascribed to the Father. But the Father operates 
 through the Son. Here we see the instrumenta- 
 lity, there the final causality. 
 
 Ver. 15. If ye love me, keep my com- 
 mandments [ἐὰν ἀγαπᾶτέ με, τὰς EvTo- 
 λὰς τὰς ἐμὰς tTHpHoaTe].—Jesus proceeds 
 to explain more fully how the disciples are τὸ at- 
 tain to the doing of the greater works in His 
 name. The first condition is, however, an as- 
 suwption as well; to the effect, namely, that 
 they love Him. Thence it will follow that they 
 will keep His commandments, embraced, as these 
 are, in the one commandment of fellowship. If 
 they thus stand in the fellowship of prayer (see 
 Acts ii. 1, ὁμοϑυμαδὸν ἐπὶ τὸ αὐτό), the Holy 
 Ghost shall, at Christ's intercession, be given 
 them. Tholuck: ‘* With John, love is no mere 
 blissfulness of feeling; it is oneness of will with 
 the beloved, ver. 21; chap. xv. 14; 1 John iii. 
 18. Τὸ 18 love which makes men susceptible of 
 the communication of the Paraclete; the κόσμος 
 cannot receive Him.” A loving contemplation 
 of Christ’s personality is the bond of fellowship 
 of disciples,—that which makes them a collective 
 personality—and in this fellowship they may be- 
 come the organ of the personal manifestation of 
 the Holy Ghost. 
 
 Ver. 16. And I will entreat the Father 
 [ree EYO ἐρωτήσω τὸν TaTépa].—Christ 
 
 ere makes choice of the term ἐρωτᾷν, not 
 αἰτεῖν, as before, in reference to the disciples. 
 Expressive of a more intimate, free and homo- 
 geneous relation. In chap. xvi. 26, on the con- 
 trary, He says: ob λέγω, Ore ἐρωτήσω. Tholuck, 
 setting aside Calov’s explanation: non solus, sed 
 vobiscum rogabo, remarks: ‘He is there speaking 
 of the time when they, in possession of the 
 Spirit whose mediation is here promised, shall 
 
 be able themselves to pray acceptably in that 
 Spirit.” 
 
 And he shall give you another repre- 
 sentative, or, helper [καὶ ἄλλον παρά- 
 κλητον δώσει buiv].—Here the great pro- 
 mise of the παράκλητος, to speak more accu- 
 rately, the ἄλλος παράκλητος, makes its appear- 
 ance; the promise of the Holy Ghost, spoken of 
 under this name by John only, chap. xiv. 263. 
 xv. 26; xvi. 7.* The word itself is never met 
 with in the New Testament except in the 
 writings of John, yet the designation: ἄλλος 
 παράκλητος, announces that it may be applied to 
 Christ also. 
 
 [The designation of the Holy Ghost. as another 
 Paraclete, who would supply Christ’s own place 
 in His absence, implies that the Lord Himself is 
 the first Paraclete; and this is confirmed by 1 John 
 il. 1, where “Jesus Christ the righteous” is 
 called παράκλητος πρὸς τὸν πατέρα. This allusion 
 is lost to the readers of our English version. I 
 quote here beforehand the excellent interpreta- 
 tion of Calvin in loc.: ‘The name Ffaraclete is 
 here applied to Christ as well as to the Spirit, 
 and properly: for it is the common.office of each 
 to console and encourage us and to preserve us 
 by their defence. Christ was their patron as 
 long as He lived in the world; He then com- 
 mitted them to the guidance and protection of 
 the Spirit. If any one asks whether we are not: 
 to-day under the guardianship of Christ. the an- 
 swer is easy: Christ is a perpetual Guardian, 
 but not visibly. As long us He walked on earth, 
 Ife appeared openly as their Guardian ( patro- 
 nus); now He preserves us by His Spirit. He 
 calls the Spirit another (sc. paracletum) in view 
 of the distinction which we observe in the bless- 
 ings proceeding from each. It was the appro- 
 priate work of Christ, by expiating the sins of 
 the world to appease the anger of God, to re- 
 deem men from death, to obtain righteousness 
 and life. It is the office of the Spirit, to make 
 us partakers of Christ Himself, as well as of all 
 His blessings.” The designation Puraclete, ad- 
 vocate (as already Ireneeus, Adv. her. IIL. 17, 
 and also Grotius observed), implies au antithesis 
 to the accuser, the κατήγορος τῶν ἀδελφῶν, as the 
 Spirit of evil is called, Rev. xii. 10. Comp. on 
 this whole passage the excellent remarks of the 
 late Archdeacon Hare on The Mission of the 
 Comforter (a series of Sermons on Jobn xvi. 7- 
 11, preached before the University of Cambridge, 
 1840, with long notes which are by far the most 
 important part of the book), 2d ed. 1850, Bos- 
 ton reprint 1854, pp. 948 f.—P. 8.] 
 
 * [TlapaxAntos occurs five times in the N, T., four times in 
 the Gospel of John, as a designation of the Holy Spirit, and 
 once in the first Ep. of John, as applied to Christ. 1t is always 
 translated by the E. V. comforter (following Wiclif), except 1. 
 John ii. 1, where it is rendered advocate (after the Vulgate). In 
 the Gospel the Vulgate retains the Greek with a slight change 
 of Puracletus into Paraclitus ; the loug Greek ἢ being turned 
 into the short Latin ἐς as in Kyrie eleison. The K.C. Rhemish 
 Version which is constructed on the convenient, but very 
 slavish and un-English system “of taking the words of the 
 Vulgate, chipping off the Latin, and tacking on English ter- 
 minations,’ gives puraclete in all the four passages of the 
 Gospel, and advocate in the Epistle, like the Vulgate. Arch- 
 deacon Hare observes (Mission of the Comforter, p. 349), that 
 to avoid confusion the Greek word might have been angli- 
 cized (as baptism, aposile, bishop, deacon, etc.), but that this 
 would have obscured our perception of the meaning and, by 
 severing it from its etymological associations, deprived it of 
 a portion of its power.—P.§.] 
 
CHAP. XIV. 1-31. 
 
 441 
 
 1. As to the ῬΗΙΠΟΙΟΟΊΟΑΙ, meaning, Meyer 
 says: “The παράκλητος is, according to classical 
 Greek usage, one who is summoned to help; in 
 particular, an advocate (udvocatus), one who 
 manages another’s cause, or an _ intercessor. 
 With this the talmudic wr pr3 agrees. See 
 Buxtorf, Lexicon Talm., p. 1843, and in general 
 Wetstein on our passage and Disterdieck on 1 
 John ii. 1.” [It should be added, however, that 
 in our passage, as also in Philo De opific. mundi, 
 p. 4, and in the Ep. of the church of Vienne, c. 
 5, ap. Euseb. v. 2 (both quoted by Knapp and 
 Meyer, p. 515), παράκλητος must not be taken in 
 the narrow sense of a legal advocate or pleader 
 (for which the Greeks generally use the terms 
 σύνδικος and συνήγορος), but in the more general 
 sense of counsellor, helper, patron. On.the phi- 
 lological meaning Knapp has a valuable disserta- 
 tion De Spiritu S. et Christo paracletis, in his 
 Scripta varii arg. 1. pp. 115 sqq. He shows that 
 the Greek παράκλητος and the Latin advocatus, 
 answer more nearly to our general term counsel 
 whose office is to advise, direct and support 
 rather than to plead. It is the work of the 
 Holy Spirit, not only to plead for the disciples, 
 but also to plead in them, to direct them in 
 all their ways, to give them mouth and wisdom, 
 to fulfil the part of a higher conscience, to sus- 
 tain, comfort and cheer them in all their trials 
 and to lead them to heaven. Hence the English 
 word Advocate, which relates more exclusively to 
 the pleading of a cause, is no full equivalent to 
 παράκλητος, and does not cover the whole extent 
 of the office of the Spirit. The idea of Comforter 
 must be added toit. A Comforter is a spiritual 
 
 Ilelper. Unfortunately we have no single word 
 coéxtensive in signification. See below sub. 2. 
 —P.S.] 
 
 II. IyrTeRPRETATIONS: 
 
 1. Conformably to the idea of the advocatus in 
 its wider sense: assistant, helper, etc., Tertullian, 
 Augustine,* Calvin, + Lampe, most of the moderns. 
 [Ladd under this head the names of Melancthon, 
 Beza, Grotius, Wetstein, Bengel, Knapp, Liicke, 
 Tholuck, De Wette (Beistand), Mengstenberg 
 (Fiirsprecher), Godet. (défenseur), Hammond, Pier- 
 son, Webster and Wilkinson.—P. 8. ] 
 
 2. Comforter, consolator [in accordance with 
 the Hellenistic use of παρακαλεῖν and παρά- 
 κλησις], Origen, Chrysostom, Theophylact [Cyril, 
 Euthyminus Zigab. |, Jeromet [Erasmus], LutherZ 
 [Maldonatus, Jansen] and others [A. E, V.]. 
 Against this Meyer says (according to the note 
 in Liicke, p. 608): “410 rests upon an unphilo- 
 logical confusion of the word with παρακλήτωρ 
 (Sept., Job xvi. 2) in Aquila and Theodotus.”’|| 
 
 * [So in his 74th Tractate on John; but in the 9!th, Augus- 
 tine combines the interpretation Advocate with that of Com- 
 Jorter ; both terms being equivalent to the Greek paraclete. 
 See the quotation in Hare, p. 352 f.—P. 8.] 
 
 ἱ [The same may be said of Calvin; see his interpretation 
 quoted p. 440.—P. ἈΠ 
 
 { [In the Vulgate Jerome, as already observed, retains the 
 Greek Paraclitum (Paracletum). Some Ms8. of the Itala 
 give advocatum.—P. 8. 
 
 @ [luther translates Tréster, Comforter, but explains Ad- 
 vocate.—P.8. 
 
 ||-[Meyer, in a footnote, p. 515, urges against this mean- 
 ing the passive form παράκλητος, instead of the active mapa- 
 κλητικός (Plat. Republ. p. 524 D.), in accordance with ἐπι- 
 κλητικός ἀνακλητικός, etc. But it should be remembered that 
 in the N.'T. παρακαλέω does not mean lo call for, but always 
 to exhort or to comfort.—P.S8.] 
 
 Nevertheless, we may safely give the Greek exe- 
 getes, who are by preference on this side, credié 
 for having said something philologically justifi- 
 able. That, however, in point of fact, the word 
 1 John ii. 1 cannot mean comforter, but only me- 
 diator, representative, helper, and that here also 
 there is no immediate question of comforting, is 
 manifest. 
 
 [The term Comforter, as used in this and the 
 16th ch. of John by our E. V., in harmony with 
 the Hellenistic use of παρακαλεῖν and παράκλησις, 
 with all the Greek commentators and Luther 
 (Tréster), carries with it so many sacred associ- 
 ations and expresses such an important part of 
 the office of the Holy Spirit (comp. the παρά- 
 κλησις τοῦ ἁγίου πνεύματος, Acts ix. 31), that it 
 seems almost sacrilege to exchange it for 
 another; and hence Archdeacon Hare and Dean 
 Alford, while admitting that Advocale (in the 
 wider sense above explained) is the strict ety- 
 mological meaning of mapdacAyroc, which satisfies 
 1 John ii. 1, yet retain the KE. V. anl combine 
 the idea of help and sfrenzith with that of conso- 
 lation in the term.* Olshausen does the same 
 among German commentators.¢ We should re- 
 member that the English word Comforter origi- 
 nally means not only Consoler, as now, but 
 primarily also Strengthener and Supporter, agree- 
 ably to its derivation from the Latin confortari, 
 to strengthen, which, though scarcely found in 
 classical Latin, is common in the Vulgate, and 
 was frequently used in its Latin sense by Wiclif, 
 e.g. Luke xxii. 43; Acts ix. 19; 1 Cor. xvi. 18; 
 Phil. iv. 18. In this sense it falls in with the 
 connection and object of our Lord, whic’ was, 
 not merely to comfort the disciples for the loss 
 of His vis.ble presence, but mainly to strengthen 
 their hearts. Dr. Lange, as will be seen below, 
 likewise takes a broader but somewhat different 
 view and combines in παράκλητος the idea of 
 Helper (Beistand) with that of Mediator (Ver- 
 mittler), and hence translates it Representative 
 ( Vertreter).—P. 8. ] 
 
 3. Leacher, Theod. of Mopsueste [Ernesti, 
 Opuse. p. 215], Hofmann (Schrifibeweis, 11. 2, p. 
 17), Luthardt [also Campbell who inappropri- 
 ately translates Monitor.—P. 5.1. This view has 
 less to support it than either of the others. 
 
 In reference to No. 1, explanations are again 
 divided: 
 
 a. Ancient exegetes explain advocatus as equi- 
 valent to cause patronus, orator, against which 
 view Liicke observes: ‘*this would suit 1 John 
 ii. 1, but not the passages of the Gospel.” 
 
 ὦ. It was Knapp who, supporied by the usage 
 of the term, in pure Greek writers as well as in 
 Jewish ones availing themselves of the lauguage, 
 also in the writings of the Rabbins who have 
 
 adopted the Greek word (Ὁ 509), etc., demon- 
 strated ‘that the word originally possessed the 
 general signification of a helper [ Beis(and]. The 
 office of helper as performed by the Holy Ghost 
 
 * [Wordsworth goes beyond these limits and makes παράς 
 κλητος to mean Sanctifier, Teacher, Comforter, Exhorter, In- 
 spirer, Counsellor, Guide, efc., all in one.—P. 8.] ἣ 
 
 + [Olshausen remarks in loc., that the original meaning, 
 advocatus, called to aid, is lost in the more general idea of 
 helper, assistant, comforter ; that this idea suits admirably the 
 connection in all passages where the word is applied to the 
 Holy Spirit, but that advocate is better suited in 1 John ii. 1 
 
 | where it is used of Christ.—P. 8.] 
 
442 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 consists of directing and leading to the truth, 
 testifying and reminding, teaching and glorify- 
 ing.” Against this view, it must be observed: 
 (a) Christ arrives at the idea of the ἄλλος παράκλ. 
 through the promise: ‘* What ye shall ask in My 
 name, I will do.” He will mediate with God for 
 His accomplishment of their work. ‘Thus He is 
 the Mediator, 1 John ii. 1. (b) The ἄλλος 
 παράκλ. is described as ‘the Spirit of truth;” 
 as such He is the Mediator through whose instru- 
 mentality believers are made one with the 
 Father in Christ; Ue transports them intc 
 Christ, thus making them certain and glad of the 
 operations of God. Without doubt, then, He is 
 a helper, but itis because He is a mediator (see 
 Rom. viii. 26, 27); i.e. since He conducts their 
 cause before God, He conducts it before the 
 world; (not vice versa). 
 
 Ill. Doamatican question. Tholuck: ‘The 
 representative of the departing One is called, in 
 these discourses, παράκλ.: (rather ἄλλος wapaka.), 
 again, πνεῦμα τῆς ἀληϑείας here and in chap. Xv. 
 25; xvi. 13,—not immediately ὅτε ἀξιόπιστος 
 ἔσται (Chrysostom), but on account of His being 
 the Mediator of the theocratie and practical 
 truth which, according to ver. 9, is Christ Him- 
 self; again, according to ver. 26, He is called 
 πνεῦμα ἅγιον and, according to an expression 
 peculiar to Luke, δύναμις τοῦ ὑψίστου, Luke 
 xxiv. 49; 1. 85; Actsi.8. He is called ἄλλος, 
 for it is not Christ according to His historical 
 appearing. Yet again itis also Christ Himself 
 ver. 18; that which, according to chap. xvi. 25; 
 xvii. 90 (γνωρίσω), is declared to them by Christ, 
 is, according to chap. xvi. 14, to be declared to 
 them by the Spirit, for He shall take of His 
 (Chvist’s). These declarations lead us to the be- 
 lief that, in John, by this πνεῦμα we must under- 
 stand Christ, glorified intoa spirit. The view 
 seiling forth this πνεῦμα as a ‘self, distinct from 
 Christi’ has lately been revived by Olshausen, 
 Meyer, Schmid, Theologie des Neuen Testaments, 
 I. p. 103; Briickner, p. 230; Hofmann, I. p. 165. 
 No arguments but those of Quenstidt have 
 been brought forward in favor of it.” It is 
 strange that Tholuck will admit neither the ex- 
 pression ἄλλος παράκλ., nor the μεϑ’ ὑμῶν, nor 
 the masculine ἐκεῖνος, nor the διδάξει, λαλήσει, 
 elc., as @ proof that the Spirit is designated as 
 another self, although he fully grants the hypos- 
 tatizing of the Holy Ghost in the dogmatical 
 conception of the Divinity. But if in this point 
 dogmaties are to find their support in Paul, not 
 in John, the latter is thrust into a false posi- 
 tion, unsustained by the fact that Ae has given 
 the deepest conception of the doctrinal system 
 of the New Testament. That Christ alternately 
 speaks of the coming of the Holy Spirit and 
 of [lis own return, does not justify the ex- 
 pression by which the πνεῦμα is in this instance 
 declared to be “Christ glorified into a spirit;” 
 it ix an expression inadmissible in any case,— 
 Christ. being, indeed, glorified a the Spirit and 
 through the Spirit, but not info a spirit. We 
 might almost as well say that the Father is, ac- 
 
 * [Meyer also (p.516) calls Tholuck’s idea that the Para- 
 clete is der zu Geist verklirte Christus, obscure, unjohannean 
 and unbiblical. Comp. 1 Cor. iii. 17. Against a similar con- 
 founding of the Logos with the Spirit by Reuss, see Godet 11. 
 p. 480.—P. 8.] 
 
 cording to ver. 9, glorified into Christ. We have 
 seen that the two expressions; I in the Father, 
 the Father in Me (chap. x. 88; xiv. 10), do not 
 mean the same thing. The former is indicative 
 of the personality of Christ, the other of the 
 personality of the Father as manifested in Christ. 
 Precisely in the same way do the expressions: 
 ye in Me, and I in you, ver. 20, differ. By the 
 translation of Christ’s personality into the disgi- 
 ples, they are translated into Him as personali: 
 ties; but that whereby they, being translated inte 
 Christ, are made one personality with Christ, ig 
 that very ἄλλος and ἐκεῖνος, the personality of the 
 Holy Ghost. For the Holy Ghost Himself shall 
 not only be in them, but also with them. ver. 17. 
 Inasmuch as He isin them, Christ Himself is 
 with them; inasmuch as He is with them, He is 
 the ἄλλος παράκλ. and Christisinthem. That is, 
 the fellowship rests, in individuals, upen the 
 manifestation of the glorified Christ; individuals 
 rest, as Christ’s fellowship, upon the revelation of 
 the Holy Ghost. Hence we may likewise expect 
 the two ideas: in what degree Christ, in the 
 Iloly Ghost, is with them, and in what degree 
 the Holy Ghost, in Christ, is with them, to branch 
 out and divide when we ponder over them. 
 First, then, the discourse turns upon this point: 
 Christ comes to them again, the Holy Ghost being in 
 them, vers. 18-31. The second point discussed 
 is this: they shall be in Christ, the Holy Ghost 
 being with them, chap. xv. 1 to chap. xvi. 15. The 
 conclusion embraces hoth items in the promise 
 of the resurrection, chap. xvi. 16-33. 
 
 That he may be with you for ever 
 [iva wed’ ὑμῶν ἢ εἰς τὸν aidva].—See the 
 Trxtuat Notes. Observe, moreover, the ped’ 
 ὑμῶν, in accordance with the preceding elucida- 
 tion. The εἰς τὸν αἰῶνα is explained by Meyer 
 as having reference to the aiay μέλλων. But 
 doubtless such a fact would be more definitely 
 expressed. 
 
 Vir. 17. The Spirit of truth [τὸ πνεῦμα 
 τῆς GAH 9 ciac|.—The Holy Ghost is the living, 
 personal, divine unity of complete revelation 
 and, as such, the Spirit of truth (see chap. xy. 
 26; xvi. 18). He is the Spirit of truth, inas- 
 mich as He makes objective truth subjective in 
 believers, in order to the kuowledge of truth. 
 Objectively He is the Spirit of God (Rom. viii. 
 14), and God Himself (Acts v.); the Spirit of 
 the Father (Matt. x. 20); the Spirit of Christ 
 (Rom. viii. 9); the Spirit of the Lord (2 Cor. iii. 
 17), the Moly Spirit (Acts ii.). Subjectively He 
 is the Spirit of ¢ruth, the Spirit of wisdom and 
 revelation (Eph. i. 17), the Spirit ef power, of 
 love and of a sound mind (2 Tim. i. 7), the Spirit 
 of adoption, of prayer (Rom. viii. 15), the Spirit 
 of sanctification (Rom. i. 4), of life (Rom. viii 
 10), of meekness (1 Cor. iv. 21), of comfort (Acts 
 ix. 81), of glory (1 Pet. iv. 14), cf sealing, of 
 the earnest of eternal life (Eph. i. 18, 14), of all 
 Christian charismata (1 Cor. xii. 4). As the 
 Spirit of truth, the Holy Ghost applies to be- 
 lievers the full truth of the perfect revelation of 
 God in Christ. 
 
 Whom the world cannot receive [ὃ 
 ὁ κόσμος ov δύναται AaPeiv}].—The world 
 as world. Why not? 1. It does not see 
 him [571 ov ϑεωρεῖ ait dé] in His manifesta- 
 tions, because it lacks the eye of faith. It does 
 
CHAP. XIV. 1-81. 
 
 not even see the One God above the world, much 
 less the oneness of His manifestations in the 
 world. And hence 2. it does not know him 
 
 οὐδὲ γινώσκει αὐτό]. It lacks experience 
 of the Holy Ghost, 1 Cor. ii. 14.—But ye know 
 him [ὑμεῖς δὲ γινώσκετε αὐτό]. Thein- 
 minent future is already truly present, inasmuch 
 as they have commenced to recognize the Holy 
 Ghost in the manifestations of Christ, Matt. xvi. 
 17. They are already beginning to have an ex- 
 perimental knowledge of Him. Nevertheless, 
 the full expression is indicative of a future, near 
 athand. Proof: He remaineth with you, 
 and will be in you [ire rap’ ὑμῖν μέν ει 
 καὶ ἐν ὑμῖν ἔσται]. He will not relinquish 
 (Present) His activity among them (see Luke 
 xxii. 32), until He comes with all His influences 
 to dwellin them. Meyer correctly: Since ** His 
 abode is in the midst of them, in the Christian 
 communion.” It is necessary to add, however: 
 since He will maintain 1115 uninterrupted activity 
 amongst you until He comes to be fully revealed 
 in you. Not until then, indeed, will He in fuil 
 measure be with them and abide with them as the 
 Holy Ghost. The one Future ἔσται, will be, is 
 contradictory of Meyer’s assumption: namcly, 
 that the Present γινώσκετε should be taken as ab- 
 solute, without respect to any set time. 
 
 Ver. 18. I leave you not as orphans be- 
 hind Me. Icometoyou [ov ἀφήσω ὑμᾶς 
 ὀρφανούῦς, ἔρχομαι πρὸς ὑμᾶς. The 
 rendering of Tyndale and the A. V., δον ον 1698, 
 may have been chosen with reference to the Com- 
 Jorter, but is no translation of ὀρφανοὺς and im- 
 pairs the force and beauty of the original. Wic- 
 lif has fadirless. The marginal reading orphans 
 ought to have been inserted in the text.—P. 8. ] 
 See Mark xii. 19. The rexvia, chap. xiii. 33, an 
 expression of πατρικὴ εὐσπλαγχυία (Euthymius 
 Zigabenus): I come unto you, the Present. [Not 
 will come, asin the A. V. which follows the Vul- 
 gate: veniam.—P.S.] <A connecting yap would 
 do away with the pure antithesis.; I go not 
 away from you in the sense of leaving you or- 
 phans ; on the contrary, it is now that I dotruly 
 come unto you. In what respect is this true? 
 
 1. It is not to be understood as signifying 
 Christ’s Parousia in the abstract (Augustine, 
 Beda, etc., Luthardt, Hofmann; against which 
 vers. 19, 20 ff), although this glorious coming 
 of Christ continues until the Parousia. 
 
 2. Nor the manifestations subsequent to the 
 resurrection (the Greek exegetes: Origen, Chry- 
 sostom, efc., Rupert, Grotius [Hwald, who how- 
 ever spiritualizes and idealizes the resurrection ]). 
 Against this view too vers. 20, 21, 23; chap. xvi. 
 16, 22, 23 are cited. Hence 
 
 3. Christ’s spiritual coming through the Para- 
 clete is intended (Calvin, Liicke and most of the 
 moderns [Olshausen, Tholuck, Meyer, Biiumlein, 
 Godet] ). 
 
 4. We, however, uphold the explanation, ac— 
 cording to which Christ had in view both His 
 corporeal and His spiritual return (Luther, Beza, 
 Lampe and De Wette [also Ebrard and Heng- 
 stenberg]); for His spiritual return was con- 
 
 * [The absolute present, not the future μενεῖ, manebit 
 (Vulg.). Comp. Meyer in loc.—P.S.] 
 
 + |Meyer explains the omission of a connecting particle 
 from the deep emotion.—P. 3.} 
 
 443 
 
 —~ 
 
 ditioned upon His first returning in the hody— 
 upon His resurrection as the consummation of 
 His revelation (without Easter no Pentecost), 
 There is no double meaning in this interpreta- 
 tion, forasmuch as the manifestations of the 
 Risen One were assisted by the operation of the 
 Spirit and the pouring out of the Holy Ghost 
 was the means of perfectly revealing the Risen 
 and Glorified One. Tholuck remarks on the op- 
 posite side, that the seeing again, spoken of 
 chap. xvi. 16, is coiditioned upon His going to 
 the Father. True, but it was on His way to the 
 Father that He saw them again, John xx. Tho- 
 luck’s assertion of the identity of the returning 
 Christ and the before-mentioned ἄλλος παράκλ. 
 is of a piece with the disregard of the contrast: 
 being with you and being in you, or the contrast 
 between the παράκλ. and the ἄλλος παράκλ. 
 Ver: 19.) Wet oa little while, ec. [Re 
 μικρόν, 86. ἐστι)--Μεκρὸν, καὶ, \ Opn. 
 See chap. xiii. 83 [xvi. 16; Heb. x. 87; Hos. i. 
 4]. From now until the moment when He was 
 removed from the world by death, less than 
 twenty-four hours elapsed.—But ye see Me. 
 holuck: Not ‘‘ye shall see Me again,” but: 
 ‘¢your eyes shall be opened to perceive Me.” 
 Against this be it observed that the same verb 
 (ϑεωρεῖν) is used to express the noi-seeing of the 
 world. Beyond a doubt, the imminent seeing of 
 the Risen One with the bodily eye is meant; a 
 sight destined for the disciples but denied to the 
 world. The second little μεκρόν, from the death 
 to the resurrection of Christ, is swallowed up in 
 the first μικρόν. The fact that this ϑεωρεῖν of 
 the disciples passes into the spiritual, eternal 
 contemplation of Christ, does not militate aga nst 
 the bodily seeing of Him to begin with. The 
 subsequent sentence is expressly indicative of 
 this bodily seeing again: ‘for I live,” ete.. This 
 seeing of Christ is to be brought about by the 
 life of Christ.—For I live, and yealso shall 
 live [ore ἐγὼ CO, καὶ vpsic CHycecte. 
 The reason of the preceding ϑεωρεῖτε με. Not: 
 “¢ Because 1 live, ye shall live also,” Beza, A. V., 
 Godet.—P. 5.7 The antithesis of Present and 
 Future supnorts the exegesis. The Present: 7 
 live, is expressive of His divine vital power, out- 
 lasting death (see ch. v.) ch. xii.; Rev. i. 18).* 
 Luther: ‘‘ He is the Person whom death could 
 not devour, though, as it regards His boily life, 
 it did indeed kill Him.” But His thus living, as 
 the God-Man, mighty in life, is at the same time 
 indicative of His living againin the resurrec- 
 tion, —a fact proved by the promise: ye shall live. 
 For Christ’s life has, by His death and resurrec- 
 tion, become the principle of the new life of His 
 people, Rom. vi. 8; Eph. i. 19,20. The one- 
 sided interpretations of these words as having 
 reference to the resurrection,— interpretations 
 quoted by Meyer—(Grotius: Ye shall see Me 
 really alive [non spectrum], and ye yourselves 
 shall survive in the midst of the dangers immi- 
 nent upon you; or Theophylact: Ye shall be as 
 
 * [Bengel: Non modo vivam, sed vivo; Apoc. i. 18. VI 
 vetis, futurum; nam vita fidelium sequitur vitam Jesu; eb 
 non ex se, sed ex illo vivunt; vi. 57. Meyer's uote on this 
 passage is excellent. On these assuring words of Christ 
 Schieiermacher, in the touching funeral discourse of his only 
 son Nathanael, despairing of all philosophical arguments for 
 the immortality of the soul, firmly placed his hope and 
 trust tor a future life.-—P. 8.] 
 
444 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 men who have received new life; or Augustine: 
 Ye shall rise at the last day,) do no detriment to 
 the general application of the saying to the re- 
 surrection. 
 
 Ver. 20. At that day ye shall know [Ἐν 
 ἐκείνῃ τῇ ἡμέρᾳ γνώσεσϑε ὑμεῖς, ὅτι 
 ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ 
 κἀγὼ ἐν bépiv].—Various interpretations: 1. 
 Reference to the resurrection (see the next note) ; 
 2. Meyer: ‘its historical fultilment was the day 
 of Pentecost;” 3. Luthardt: the day of the Pa- 
 rousia; 4. De Wette: cn that time. Be it observed 
 that the day of the resurrection became fur them 
 not only the continually returning day of the 
 Lord, or Sunday, but also the day κατ᾽ ἐξοχῆν, 
 the new Day of their life. Ye will know that 1 
 am in the Father.—/.e. ye will recognize My 
 divine personality. It means more than the 
 words: the Father in Me.—And ye in Me. 
 J. ὁ. personalities who have attained unto new 
 life, who are in Christ through the Holy Ghost 
 because Christ is in'them (I in you) by means 
 of His glorified personality, the spirit of His 
 glorified life. See note to ver. 16. 
 
 Westen. He that hath my command- 
 ments. [Ὁ é Yov tac évroaAde pov kai 
 τηρῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν 
 μὲ].---ς ὁ ἔχων is emphatic, significant of that 
 inward appropriation whereby the words of 
 Christ are become the νόμος τοῦ πνεύματος. The 
 proof of this living possession will be the keeping 
 of His commandments. And that shall be the 
 mark of Jove to Jesus. Now love to Jesus is that 
 whereupon an experience of the Father’s love is 
 
 conditioned [ἀγαπ ηϑήσεται ὑπὸ τοῦ Ta- 
 τρός μου]; ἢ again, is proved by the 
 sending of the Holy Ghost. But the sending of 
 the Holy Ghost is, at the same time, an act of 
 Christ’s love towards the believer; an act in 
 which He manifests Himself to the believer as 
 the heavenly Christ [καὶ ἐγὼ ἀγαπήσω adv- 
 τόν καὶ ἐμφανίσω αὑτῷ ἐμαυτόν]. 
 Hlenee the discourse neither bears solely upon 
 the appearings of the Risen One (Grotius), nor 
 has ita general reference to the Parousia con- 
 sidered in the abstract (Luthardt). It is this 
 manifestation of Christ through the Holy Ghost 
 which, to Philip and the disciples generally, is 
 to supply and overbalance the wonted, actual, 
 visibie presence of Christ. 
 
 Ver. 22. Judas, not Iscariot. οὐχ ὁ ’Ic- 
 καριώτης. ‘To be distinguished from that trai- 
 tor. The reader was indeed aware of the de- 
 paurture of the traitor, according to ch. xiii. 30, 
 as iso that be could not (according to Bengel) 
 again be present. It was not John’s desire on 
 this occasion to give utterance to his ‘ profound 
 abhorrence” of the traitor [Meyer, Alford]% 
 willingly, however, did he bring into view the 
 contrast between that malicious Judas who de- 
 spaired of Christ’s cause, and this other Judas, 
 replete with enthusiasm and energy, even now 
 conceiving of his Lord as one certain of victory, 
 for whom the conquest of the world—and that 
 too in a material sense—was reserved.—TZhad- 
 deus or Lebbeus according to Matt. x. 3; Luke vi. 
 16 (see Comm. on Matt. p. 182, Am. Ed.), It is, 
 then, one of the brothers of the Lord (Comm. on 
 Matt. p. 256 ff. Am. Ed.; my Apost. Zeitalter, Ὁ. 
 189) and, as the brother of James the son of Al- 
 
 ee 
 
 pheus, the author of the epistle of Jude. His 
 name (the courageous or stout-hearted) as well as 
 his participation in the scene, Mark iii. 21, in 
 the challenge, John vii. 3 and the character 
 of his epistle, give him the appearance of a pe- 
 culiarly energetic and courageous nature. These 
 characteristics perfectly correspond with the 
 question in our chapter; the query is expressive 
 of his expectation that Jesus would manifest 
 Himself to the world. In this saying there 
 echoes once more with sufficient distinctness the 
 demand (ch. vii. 8) that Jesus should labor 
 openly in Jerusalem (Leben Jesu 11. p. 149 and 
 1560). The ecclesiastical tradition respecting 
 Judas Thaddeus or Lebbeus, see in Winer under 
 that art.: Apostol. Zeitalter 11. p. 407. 
 
 How is it that Thou wilt manifest 
 Thyself, efc.2 Ti γέγονεν, What has hap- 
 pened? what is the reason? J. 6. in spite of all 
 the threats and persecutions of Thine enemies, 
 there seemeth to me as yet no sufficient reason 
 for this holding back. This courage may in part 
 rest upon the expectation that the Messiah, if 
 He manifest Himself at all, must manifest Him- 
 self to the whole world in His judicial glory; a 
 view which Tholuck upholds by the citation of 
 Dillmann on the Book of noch, chap. xxx. 
 Christ’s answer, however, renders it more pro- 
 bable that Judas entertained the hope that the 
 whole world would pay Him homage if He should 
 manifest Himself in full. 
 
 Ver. 23. If a man love Me, ‘he will, etc. 
 [CEav τις ἀγαπᾷ pe, τὸν λόγον pov 
 τηρήσει). Bengel: τὸν λόγον μοῦ, sermo- 
 nem meum. Sermo unus est, in hoc versu, respecly 
 Jjidelium ; sermones plures (τοὺς λόγους pov), 
 respectu injidelium, qui discerpunt, ver. 24.—P. 5.1 
 In the following reply Jesus sketches the con- 
 trast between His people and the world, assign- 
 ing such contrast as the reason which renders it 
 impossible for Him to manifest Himself to the 
 world or to make His abode in it. Beit observed 
 that Jesus has inverted the similarly sounding 
 words in ver. 21. There it is: “he that hath 
 My commandments and keepeth them, he it is 
 that loveth Me;” here: ‘if any man love Me, 
 he will keep My word.” There must be some 
 good reason for this antithesis. The proof of 
 the cner life, in antithesis to the visible world, 
 must itself be visible; for this cause ver. 21 the 
 keeping of the commandments is mentioned first 
 as an evidence of love. The proof of the divine 
 life, however, in antithesis to the ungodly life of 
 the world, must be love for Christ, since the 
 world can counterfeit the inner life and the keep- 
 ing of the commandments. In the one case, the 
 proot of the swhjective truth of the religious life, 
 ἃ. 6. the antithesis to sensuality, suffices; in the 
 other, Christ treats of the proof of the objective 
 truth of the religious life, ὁ, e. of the antithesis 
 to demoniacalness. Ascetics may have some inner 
 life, and yet may subjectively belong to the world; 
 but believers in justification, they being truly in 
 Christ, do not belong to the world. Thus, love 
 to Christ is the foundation. It keeps His word 
 as His objective portrait andlaw. The believer, 
 pursuing this course, is well-pleasing to the 
 Father. Therefore, the Father comes to him 
 with the Son (by means of the Holy Ghost, the 
 Paraclete). For the manifestation of Christ is 
 
CHAP. XIV. 1-81. 
 
 this: the glorification of the Father through the 
 Son,—of the Jon with the Father through the 
 Holy Ghost. whe Father will manifest Himself 
 through the Son, the Son through the Holy 
 Ghost. They make their abode with him [μονὴν 
 Tap αὐτῷ ποιήσομεν), not merely mm him; 
 z. ὁ. they found a community, a place where the 
 Triune God manifests Himself—which commu- 
 nity forms a contrast to the world. The παρ᾽ 
 αὐτῷ does not mean: in his dwelling. The Spirit 
 is not only in the faithful, but wh them as well; 
 He forms a fellowship of believers, the Church. 
 Thus He builds the spiritual house for an indi- 
 vidual. The dwelling with him presupposes a 
 dwellingin him. (We may quote as a curiosity 
 the explanation of Semler and Less: Christ and 
 the disciples shall come unto the Father and 
 make their abode with Him). New Testament 
 realization of the tabernacling of God amongst 
 His people, Lev. xxvi. 11; prophesied Ezek. 
 xxxvii. 26 and in loc. The real Shekina. 
 
 Ver. 24. He that loveth Me not. [Ὁ μὴ 
 ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ]. 
 —Characteristic of the world. The world, as an 
 ungodly world, loves itself; its tendency is not 
 centripetal but centrifugal; hence it loves not 
 Christ. Hence it keeps not Christ’s word asa 
 living word, for the reason that it Jacks the bond 
 that should hold it and Christ together—namely, 
 the Spirit. Now in failing to keep Christ’s word 
 it also fails to keep the Father’s word which He 
 has sent into the world with Christ [kai ὁ λόγος 
 ὃν ἀκούετε, οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ 
 πέμψαντός μὲ πατρός). And thus the 
 preliminary condition on which depends the 
 manifestation of God to the world, is wanting; 
 that condition is the medium and focus of His 
 word. 
 
 Ver. 25. These things I have spoken 
 unto you. [Ταῦτα λελάληκα ὑμὶν rap’ 
 ὑμῖν μένων Ί].---1. e. thus much of the heavenly 
 life on earth as the sign of the heavenly home 
 that awaits you beyond this world. Thus much 
 ye can understand now through My words. At 
 some future time, however, the Paraclete shall 
 make it all perfectly clear to you (see chap. xvi. 
 12). Ταῦτα λελάληκα. Perfect. Ihave spoken 
 it, it shall be certain. 
 
 Ver. 26. But the Paraclete, etc. [ὁ dé πα- 
 ράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει 
 ὃ πατὴρ EV τῷ ὀνόματί por, ἐκεῖνος 
 ὑμᾶς διδάξει τὰ πάντα καὶ ὑπομνήσει 
 ὑμᾶς πάντα, ἃ εἶπον bpiv].—The desig- 
 nation of the Paraclete is more definite. The 
 different predicates are summed up together: 
 the Paraclete—the Holy Ghost—whom the Father 
 sends—in the name of Jesus. Different inter- 
 pretations of the ἐν τῷ ὀνόματί μου: 1. Grotius 
 (Liicke and others): At My intercession (in 
 meam gratiam, with reference to ver. 14). 2. 
 Euthymius Zigabenus and others: Instead of Me, 
 ἢ. 6. not, as Meyer explains: He will send Him 
 instead of My sending Him, but: He will send 
 Him as the representative of Me in My charac- 
 ter of Ambassador. 38. Meyer: So that the 
 name of Jesus is the sphere containing the divine 
 purpose and will which are to be accomplished 
 by the sending. ‘The object of God’s intent and 
 design is the name of Jesus. Since the name is 
 the subjective knowledge of an objective mani- 
 
 448 
 
 festation, the sense is: in the knowledge of 
 Christ, perfected through the perfect manifesta- 
 tion of Christ,—in the glorified Christ,—in His 
 inclination towards the Church, in the Church’s 
 inclination towards Him, a bias effected by love 
 to Him and by the keeping of His word. Luther, 
 Here the emphatic words are: in My name and: 
 what 4 have said unto you. 
 
 He will teach you all things and bring 
 all things to your remembrance.—The 
 proximate reference is to the subject of chap. 
 xiv., the heavenly home, the heavenly goal. 
 But, together with His teachings on this head, 
 He is tc be the means of imparting all fulness 
 of Christian knowledge regarding the whole plan 
 of salvation (πάντα). he first promise embraces 
 the whole Christian science of salvation, pro- 
 gressing, as it does, in infinitum; the second its 
 inalienable principial basis: that which Christ 
 has said. It is not specifically new truths that 
 the Holy Ghost will teach; not specifically sup- 
 plementary ones (traditions in the Romish sense), 
 still less such as shall take the place of those 
 taught by Christ (as the fanatics and enthusiasts 
 would have it), or correct and contradict these 
 (according to Rationalism), His teaching shall 
 consist in reminding men of the word of Christ, 
 in giving them a subjective understanding of the 
 same. In performing this His office, He shall 
 unfetter the word—break down the barriers of 
 individualization, parable, misunderstanding— 
 thus causing it to develop into an ever-living or- 
 ganism of doctrine, the specific soul and cha- 
 racter of which does, nevertheless, remain the 
 word of Christ. The first πάντα says that every 
 one of Christ’s words shall attain its full devel- 
 opment; hence it refers to the infinite import 
 or capability of development belonging to His 
 words. The second πάντα declares that none 
 of the words of Christ shall be lost, that they 
 all, as items of His doctrine, shall become ojpe- 
 rative. The interpretation of Grotius, according 
 to which @ εἶπον ὑμῖν extends even to the first 
 πάντα, has the effect of confusing the parallels 
 and intrenching upon the independence of the 
 Spirit. The meaning is not: everything that I 
 have told you, He shall teach you and remind 
 you of,—but: He shall teach you all things, 
 whilst He brings all things that 1 have told you, 
 to your remembrance. ‘The καί is explicative. 
 
 [The work of the Spirit is the appropriation 
 of Christ to the believer. ‘* Dicente Filio,” says 
 Augustine, ‘‘ verba capimus, docente Spiritu eadem 
 verba intelligimus.” Objectively all is done by 
 Christ, subjectively the same work is done or 
 applied every day by the Spirit. ‘I'he fulfilment 
 of this promise of the Holy Spirit to the Apostles, 
 who was to guide them into the whole truth and 
 give them the right understanding of Christ’s 
 teaching, guarantees their inspiration, sufficiency 
 and authority as witnesses of our Lord, and is 
 abundantly testified by their writings, which 
 carry in themselves their own best evidence, as 
 the shining sun proves his existence to all but 
 the blind. The πάντα furnishes a strong argu- 
 ment for the completeness of the New Testament 
 revelation and against the Romish doctrine of 
 ecclesiastical tradition, in the sense of an addi- 
 tional and co-ordinate source and rule of faith. 
 For two of the most important dogmas of modern 
 
446 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Romanism—the sinlessness of Mary and the in- 
 fallibility of the pope—there is not the faintest 
 trace in the apostolic writings.—P. 8.] 
 
 Ver. 27. A peace I leave with you [Eip#- 
 νην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δί- 
 δωμι ὑμιὶι»ν].---Αροογάϊηρ to Luther (Neander 
 and others) this is the farewell-greeting of 
 Christ to His people (comp. 1 Pet. v. 14; 8 John 
 ver. 14). Luther: “ These are last words, as of 
 one who, on the eve of departure, says good 
 night or invokes a blessing.” -Tholuck remarks, 
 against this view, that Christ is not going away 
 from them, but that they are going with Him 
 (ver. 31), and that in this case the correspond- 
 ing phrase could not mean eip. ἀφιέναι, but only 
 διδόναι or λέγειν. And so ἀφεέϊ αὐ (still according 
 to Tholuck) should be taken in the sense of leav- 
 ing behind, namely, as a parting gift, and it is 
 the peace of reconciliation that Jesus speaks of. 
 But this deeper meaning offers no obstacle to the 
 belief that to the concrete fact of His departure 
 He affixes His peace as a parting greeting. The 
 Hebrew greeting: was perfectly adapted to ex- 
 press this union of the highest with the trivial. 
 And as certainly as the saying of the Risen 
 One: Peace be with you (John xx. 19, 21), is the 
 customary salutation and yet, at the same time, 
 the announcement of the resurrection peace, just 
 so certainly is the leaving of peace here at once 
 the higher farewell greeting of Jesus and a real 
 gift of peace. But there is nothing contradic- 
 tious in the fact that parting friends may kid 
 each other good-bye, perchance more than once, 
 and still walk a little way together. It is here 
 that the subject we have been considering—viz., 
 the going of Jesus to heaven, in order to the 
 preparation of the place for His disciples—is 
 brought to a conclusion. The term adinuc is ex- 
 plained by the too slightly estimated δίδωμι. Thus 
 
 the Hebrew Diy, prosperity, peace (go in peace, 
 
 ow 72, 1 Sam. i. 17, etc; Mark v. 84, ete.; 
 see the farewell salutations Eph. vi. 23 [1 Pet. 
 v. 14; 3 John ver. 19), in this place certainly 
 peace of soul likewise; this interpretation is dis- 
 puted by Meyer.*—My peace (peace-greeting) 
 I give unto you [εἰρήνην τὴν ἐμὴν δίδωμι 
 dmiv).--We question the generally assumed 
 identity of this saying with the foregoing one: 
 “4 peace (εὶρήνην) 1 leave unto you.” On the 
 contrary, the emphasis: ‘My peace” (τῇ ν) 
 ἐμήν) is of itself indicative of an antithesis. It 
 is the intention of Jesus to declare in the strong- 
 est manner possible that His greeting on seeing 
 them again shall follow fast upon His parting 
 salutation, and that He will not present to them 
 that full peace-greeting which is His specific 
 property until, meeting them again, He salutes 
 them, bringing His perfect and entire peace. 
 With a peace { left you; with My peace I am 
 with you again. I leave you a peace for a sup- 
 port; it is sufficient to keep you upright; My 
 full peace I will give unto you. The most lively 
 construction of the words: after a little while, 
 ver. 19. 
 
 * (In the fifth edition (p. 524) where Meyer takes εἰρήνη 
 indeed in the most general sense of prosperity, like the He- 
 brew Shalom but so as to include “the peace of redemp- 
 tion or reconciliation with God as the first essential element.” 
 
 — 
 
 Not as the world giveth fov καϑὼς ὁ 
 κόσμος δίδωσι, ἐγὼ δίδωμι bwiv).— 
 The proposition is, undoubtedly, a general one; 
 not for this reason, however, should its applica- 
 tion to the world’s empty forms of greeting 
 (Grotius, Bengel and others) be denied (De 
 Wette, Meyer, Tholuck).* In the world also 
 the manner of salutation on going and coming 
 is connected with the manner of giving. The 
 world gives as it greets, ἡ. 6. in a vain and empty 
 way, 1 John 11. 17. Having just recognized an 
 antithesis in the words of Christ: “1 leave you 
 a peace” at parting, “1 give you My peace”’ at 
 our new union, it readily occurs to us to medi- 
 tate upon the inverted conduct of the world. 
 At the start the world with its greetings pro- 
 mises golden mountains; coldly and heartlessly 
 it takes leave of its servants and prepares them 
 an end full of terrors. It fared literally thus 
 with Judas. Christ makes a warm and comforting 
 
 Jurewell-greeting the forerunner of the beatific salu- 
 
 tation which shall accompany the eternal meeting. 
 
 Let not your heart be troubled, nor let 
 it be afraid [μὴ ταρασσέσϑω ὑμῶν ἡ 
 καρδία μηδὲ OetdA1atw].—Repetition of the 
 exhortation ver. 1; hence the indication of a 
 concluded meditation. The annexed δειλεάτω 
 (which is found in this place only in the New 
 Testament); proves that He views the trembling 
 more as a natural emotion that might seize them 
 at the thought of a hopeless parting, while in 
 uttering the δειλεάτω His mind is contemplating 
 the danger of a cowardly course of conduct pro- 
 ceeding from that emotion. 
 
 Ver. 28. Said unto you, etc. [yKobtcarTe 
 ὅτι ἐγὼ εἶπον bmiv: ὑπάγω καὶ ἔρχομαι 
 πρὸς ὑμᾶς].---ϑθθ ver. 2. At the same time, 
 however, the words: I go away and I come 
 to you, are doubtless explanatory of the fare- 
 well just uttered: ‘‘ peace,” efc., ‘* My peace,” 
 εἰς. Neither does the proposition mean simply: 
 41 go away and come again,” eéc., but, ‘ by 
 going away, I come to you more truly than 
 ever;” as results from what follows.—If ye 
 loved Me[ei ἠγαπᾶτὲ we.—Of perfect love 
 that casteth out fear (1 John iv. 18. He makes 
 their love to Him a motive of comfort to them. 
 They loved Him, but not spiritually enough, else 
 they would have rejoiced at the prospect of His 
 abiding spiritual presence. Bengel: Amor parit 
 gaudium; per se, et quia servat verbum Christi 
 lxtissima omnia aperiens, *‘ Love begets joy, both 
 of itself, and because it keeps the word of Christ, 
 which opens all the most joyful prospects.”— 
 Ρ. S.|—Ye would have rejoiced (f yapyre 
 (not the Imperf. éyaipere) ἂν ὅτε πορεύομαι 
 πρὸς τὸν πατέρ αἹ.---ΗρΘ does not mean: in 
 that case ye would not be in the least affected by 
 
 * [Bengel: “ In salutationibus inanibus vel beneficiis duntaz- 
 at externis, cor non attingentibus, et cum preesentia, conspectu 
 ac vita mortali desinentibus.” (Comp. the English proverb, 
 “ Out of sight, out of mind.”) “Mundus ita dat, ut mos eripiat, 
 non relinquit.” Alford and Godet likewise refer the καθώς to 
 the manner of giving, rather than the unreality and empti- 
 ness of the world’s peace. But Meyer thinks a reference to 
 the empty formulas of worldly greeting entirely out of place 
 in the solemnity { this moment. Lange has the right view 
 here.—P. 8.] 
 
 + (But often in the Sept. For δειλιάω the classics use 
 ἀποδειλιάω. δειλός, timid, fearful, occurs Matt. viii. 26; 
 Mark iv. 40; Rev. xxi. 8, decAcd, timidity, 2 Tim. i. 7. Ben- 
 gel refers ταρασσέσθω, ne turbetur, to the intrinsic, decAcatw,’ 
 ne formidet, to the extrinsic fear.—P. 8.] 
 
CHAP. XIV. 1-31. 
 
 447 
 
 grief at parting from Me (comp. ch. xvi. 21), 
 ‘sui, the joy of faith would preponderate. The 
 toning in My difficult journey that would appear 
 pre-eminent to your eyes would be My triumphal 
 home-going tothe Father. Hence: ‘‘ because I 
 said unto you, I go unto the Father,” ἡ. ¢., 
 because { have put such a cheering interpreta- 
 tion upon My going away from you.—For the 
 Father is greater than I (67 ὁ πατὴρ 
 μείζων μου éotiv).—A. We have first to 
 consider this proposition in the abstract, and 
 then in its relation (ὅτι) to what precedes it. 
 
 1. Theological elucidations [in the essential or 
 metaphysical sense]: a. The Arians regarded the 
 declaration asa proof-text for their system. 
 
 [The Arians inferred from this passage that 
 Christ isa creature of the Father, though existing 
 before the world. The same interpretation has 
 been revived by the Socinians, Unitarians and 
 Rationalists, who deny also the preéxistence of 
 Christ, which the Arians admitted. But this gives 
 no intelligible sense at all. On the contrary, the 
 words imply (as even Meyer freely admits, p. 526) 
 the homoousia or divine nature of Christ. Ifa 
 mere man or creature says: ‘God is greater than 
 I.” he talks blasphemous nonsense almost as 
 much as if he said: “1 am equal with God.” 
 Comp. also the remarks of Gedet (11., 490): ‘+ Cette 
 parole suppose chez celui qui la prononce, le sentiment 
 le plus vif de sa participation ἃ la divinité.”—P. 5.1 
 
 ὁ. Athanasius, Gregory of Nazianzum [ Hilary, 
 Euthym. Zigab.] and others, in modern times 
 Olshausen,* considered it expressive of the ayev- 
 νησία of the Father in antithesis to the begotten- 
 ness or eternal generation of the Son. 
 
 [On the Arian controversy concerning this pas- 
 sage see Suicer, 7hesaur., IL., pp. 1868 sq., and 
 Bull's Defens. Fid. Nic., sect. 4. To escape the 
 Arian inference it would have been better to refer 
 the μειζονότης of the Father to His official superi- 
 ority. The Nicene orthodoxy admitted a cer- 
 tain subordination of the Son to the Father, as 
 to dignity or office, but not as to essence or sub- 
 stance, which is the same; there being »but one 
 God. But this passage has no reference to the 
 essence or nature at all, but to the state or con- 
 dition; for the superiority of essence which ex- 
 ists always and everywhere, could be no reason 
 why the disciples should rejoice at the approach- 
 ing departure of Christ to the Father. Hence 
 no inference unfavorable to the orthodox doc- 
 trine of the homoousia can be drawn from it. 
 Calvin clearly, with his usual tact, saw this, and 
 gives substantially the right interpretation, which 
 I may anticipate here (see ii. b.): ““ Varie detor- 
 tus fuit hic locus. Ariant ut Christum probarent 
 quendum secundarium esse Deum, objiciebant mino- 
 rem esse Patre. Puatres orthodoxi, ut tali calumniz 
 ansam preciderent, dicebant hoc éebere ad naturam 
 humanam referri. Atqui ut impie hoe testimonio 
 abusi sunt Ariani, ita nec recta, nec consentanea 
 
 * /(Olshansen explains: “The Son is born of the essence 
 of the Father, but not inversely the Father from the Son: 
 hence the Father is the cause (der Grund) of the Son, but the 
 fon is not the cause of the Father. ‘The Son proceeding 
 thus from the Father (xiii. 3) there was necessarily in Him a 
 desire to return tc the Father, as every being is attracted to 
 its source; accordingly the return to the Father was the 
 satisfaction of the desire felt by the Son after His source, 
 and this relation is indicated by the words μείζων μου ἐστίν." 
 But the essential relation is eternal and hence unchangeable. 
 P. &.) 
 
 ..--.-τ 
 
 fuit patrum solutio. Hic enim neque de humana 
 Christi natura, neque de eterna ejus divinitate sermo 
 habetur, sed pro infirmitatis nostre caplu se medium 
 inter nos et Deum constituit.””—P. S.] 
 
 2. Christological explanations: 
 
 a. The superiority of the Father has reference 
 to the Auman nature of Christ, because it is in 
 this alone that He goes to the Father (Hunnius, 
 J. Gerhard). [Comp. the Athanasian Creed: 
 “equal to the Father as touching His Godhead ; 
 and inferior to the Father as touching His man- 
 hood.” So also Webster and Wilkinson. Words- 
 worth: ‘*Christ is speaking of going which can- 
 not be predicated of God. My Father is greater 
 than Tam in that nature which goes to Him.” 
 This interpretation implies a mere platitude. 
 Who need be told that the human nature is infe- 
 rior to the divine? It also assumes an abstract 
 separation of the two natures in Christ, which 
 constitute one life. The speaking and acting yo 
 of Christ is His divine-human person, and the na- 
 ture is the organ through which He acts.—P. 8. ] 
 
 ὁ. Reference is had to Christ’s state of humi- 
 liation (status exinanitionis, Luther, Calvin, Lu- 
 thardt). ἴ 
 
 [This interpretation is also defended by Cyril, 
 Melanchthon, Beza, Bengel, De Wette, Briickner, 
 Stier, Alford, Barnes, Owen, efe. Christ spoke 
 these words as the battling and suffering Messiah 
 from His stare of humiliation, which was to cease 
 with His departure to the Father; and it is His 
 prospective exaltation to glory and bliss which 
 ought to have been an occasion for rejoicing to 
 His disciples. There is no force in Meyer's ob- 
 jection that God is greater than Christ even in 
 His exalted state (xvil. 5; 1 Cor. xv. 27 f.; Phil. 
 ii. 9-11), as He was greater than the preéxistent 
 Logos (John i. 1-3). He refers the μειζονότης of 
 the Father to His superior power: “45 My 
 Father is greater, especially mightier than I, 
 My departure to Him will be an elevation to 
 greater power and activity, to the victory over the 
 world, to higher union with Him, hence a matter 
 of rejoicing for those who love Me.”—P. S. ] 
 
 6. It refers to both the above-mentioned con- 
 siderations [‘‘humanity in its state of lowli- 
 ness] (Calov, Quenstadt, Tholuck, Augustine: 
 ** guia nature humane gratulandum est eo, quod sic 
 assumta est a verbo unigenito, ut immortalis constitu- 
 eretur in clo’), 
 
 3. We must grasp at once the theological im- 
 port and the Christological one, for there is a 
 good reason why the Son of God became man 
 and humbled Himself,—not the Father. Theolo- 
 gically considered, the Father is greater than 
 the Son, as the first principle, in respect of order 
 or succession, by whom the Son was established, 
 both being perfectly equal in substance. Hence 
 it follows that He is greater in substance also 
 than Christ in His human nature, and above all, 
 greater in regard to the rule or power which He 
 exercises, than is Christ in His humiliation. And 
 it is upon this latter circumstance that the stress 
 here lies. [So also Meyer, see above. --Ρ. 5.1 
 Christ, in going to the Father as to the One 
 greater than He, enters into the joint possession 
 of His greatness and majesty, without, however, 
 thereby destroying the pea ¢ of order 
 (see ver. 16; ch. xvii. 3, 5; 1 Cor. xv. 27; Phil. 
 ii. 9-11; 1 Cor. iii. 23; xi. 3), The characteri- 
 
448 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 zation of the theological import as the ‘absolute 
 monotheism of the New Testament,” by Meyer, 
 in connection with Liicke, is liable to misappre- 
 bension and fails to afford, in any case, a sufhi- 
 cient explanation. 
 
 B. We now consider the relation of this pro- 
 position to the preceding éydpyrs ἄν. For (071) 
 the Futher. Why should the disciples be glad of 
 His going to the Father? 
 
 1. On account of His exaltation to δόξα and 
 blessedness (Cyrill, Olshausen, Tholuck). 
 
 2. On account of the more powerful protection 
 which He should thenceforth be able to bestow 
 upon the disciples (Theophylact, Liicke and 
 ieee 
 
 . On account of Jesus’ exaltation to greater 
 aera and activity (Meyer). 
 
 4. Because the going away of Jesus was His 
 own exaltation and was likewise of benefit to 
 them (Luther, Bengel, Lampe). 
 
 It is as little possible to separate Jesus’ exal- 
 
 tation to glory from His exaltation to power as 
 to separate His own exaltation from the exalta- 
 tion of His disciples; nevertheless, their love 
 should first view His exaltation, passing on, how- 
 ever, as the context admonishes, from a glance 
 at that in the abstract to the consideration that 
 it is through His exaltation alone that He shall 
 become in very deed their own. 
 
 Ver. 29. And now I have told you.—As 
 is frequently His custom He emphatically states 
 that He tells them such and such things before- 
 hand, in order that, when His predictions are 
 fulfilled, they may believe. Thus prophecy is, 
 like miracles, a proof of the divine power and 
 presence (Isa. xli. 22-26). It is impossible that 
 the bare prediction of the death of Jesus can 
 here be meant; it is the announcement of His 
 exaltation by means of His death, resurrection 
 and ascension. ‘hese facts, in which they saw 
 Christ’s prediction fulfilled, made perfect their 
 
 faith. In this sense, therefore, it is written 
 here also: ‘‘that ye miyht believe.” (See Chap. 
 SEX 51}. 
 
 Ver. 30. Hereafter I shali not talk much 
 
 with you (οὐκ ἔτει πολλὰ λαλήσω wet 
 ὑ μῷ ν).---Α presentiment of departure, an intro- 
 duction to the start which He was about pro- 
 Bee —For the prince, etc. (ρχεται yap 
 ὁ τοῦ κόσμου apyorv).—See chap. xii. 31. 
 
 A ἘΠ πω of the mood of Jesus to the prepa- 
 rations against Him that are going on in Jerusa- 
 lem. In spirit He is aware that His enemies are 
 now making ready to advance against Him; and 
 
 in them He sees the tools of Satan; hence: ‘**the 
 prince of this world cometh,” ch. xiii. 27.— 
 
 And hath nothing in Me (καὶ ἐν ἐμοὶ 
 οὐκ ἔχει obdév) —Lheév ἐμοί antithesis 
 to the prince of this world. He comes as the 
 prince of this world’s power, of this world’s 
 
 tear, of death and corruption, to claim a power 
 over Me, Heb. ii. 14. Kai ἐν ἐμοί, etc. Various 
 constructions : 
 
 1. He can, or is able to, do nothing to Me; he 
 cannot inflict death upon Me; of My own free 
 will [ suffer it (Chrysostom, Kuinoel). 
 
 2. He finds nothing in Me; no accusation against 
 Me (Origen). 
 
 3. He possesses nothing in Me (Cyril, Augus- 
 tine: peccatum, cui debetur morlis supplicium; Gro- 
 
 tius, Meyer more generally: in Me he possesses 
 nothing, as owning his sway). [Meyer thinks 
 that the sinlessness (Augustine: ‘in Me non 
 habet quidquam, nullum omnino scilicet peccatum’’) 
 is not directly expressed in the passage, but ne- 
 “cessarily implied as the causal condition, since 
 only when Christ was free from sin, Satan had 
 no hold on Him and no power over Him. Alford 
 similarly: ‘*no point of appliance whereon to 
 fasten his attack.”—P. 5.1 
 
 4. Tholuck: He has no claim on Me (nihil juris). 
 Submission on Christ’s part was, therefore, vol- 
 untary; comp. chap. xix. 11 (so too De Wette, 
 Hofmann and others). 
 
 The words certainly declare not only Jesus’ 
 sinlessness but also His freedom from death. 
 They are a repetition of Jesus’ solemn protesta- 
 tion of His freedom,—a_ protestation aimed 
 against the idea which represents Him as of 
 necessity succumbing to the irresistible fate of 
 sinful men (see ch. x. 18; xii. 24; xiii. 19), At 
 the same time the saying contains an intimation 
 to the effect that Satan, possessing, as he does, 
 not a single fibre or hair of Him in an ethical 
 sense, shall likewise fail to retain a single fibre 
 or hair of Him ina physical sense. But the 
 fact that he now, in accordance with the counsel 
 of God, is coming upon Him, is implied in the 
 emphasis that rests upon the expression: he 
 cometh (comp. Luke xxii. 53). 
 
 Ver. 51. But that the world may know, 
 etc.—Kxpressive of His willingness to become a 
 sacrifice. The root is love to the Father; the 
 proof, obedience to the Father ; the consequence: 
 the departure, not so much in order to go obsti- 
 nately to meet the enemy, but rather, in pursu, 
 ance of God’s guidance, to await him at tho 
 place of prayer, in Gethsemane. That the world. 
 Bengel: “ Ut mundus desinat mundus esse et patris 
 in me bene placitum agnoscat salutariter.” That, 
 in His personal submission to the personal 
 Father, the kingdom of grace, love, personal 
 life, may dawn upon the world, for a judgment 
 upon its unrightful prince and in order to the 
 freeing of it from that false tyranny which he 
 exercises through the fear of death. That the 
 world may know that love is stronger than death 
 (comp. Sol. Song vili. 6: ‘strong as death”’). 
 
 Arise, let us depart.—The mighty saying 
 prompted by a holy emotion finds expression not 
 in two only, butin three asyndetical exhortations : 
 
 éyeipectd e—dyouev—évT7evtev. Various 
 explanations of the item: 
 
 1. Jesus, accompanied by the disciples, pro- 
 ceeds to a secure place where He uttered chh. 
 Xv., Xvi., xvii. (Chrysostom, Theophylact and 
 others) ;—unsupported. 
 
 2. Still less tenable: hitherto Jesus had been 
 outside of the city; He was but now about de- 
 parting for Jerusalem to keep the Passover 
 (Bengel, Wichelhaus [Roper]). 
 
 3. Jesus, too full of the matters which were 
 still pressing upon His heart, spoke, still stand- 
 ing in the room where they had eaten the sup- 
 per, chh. xv., xvi., xvii. (Knapp, Liicke, Tho- 
 luck, Meyer, [Calvin, Olshausen, Bleek, Briick- 
 ner, Ewald, Alford, Owen], e¢c.). And this after 
 the three powerful exhortations to depart ? 
 
 4. The following (chh. xv.-xvii.) was spoken 
 by Him on the road (Luther, Grotius, Lampe, 
 
CHAP. XIV. 1-31. 
 
 449 
 
 Lange, Leben Jesu Τ1., p. 1547 [Ebrard, Barnes, 
 Websterand Wilkinson, Wordsworth ] and others). 
 Meyer [Alford and Owen] in opposition to this 
 view: The thing is psychologically improbable. 
 Psychologically improbable indeed would be the 
 supposition that Jesus did not discourse to the 
 disciples of the most momentous matters even 
 when they were upon the road to their destina- 
 tion. Walking and standing still and walking 
 again is the very expression of a mind stirred 
 by great things. 
 5. On the hypercritical remarks of De Wette 
 who identifies the ἐγείρεσϑε, ἄγωμεν, Matt. xxvi. 
 46, with that of our text), Strauss, Weisse, Baur, 
 Hilgenfeld, see Meyer [p. 529]. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The farewell discourses of the Lord have not 
 been sufficiently valued for what they are: 
 namely, the new revelation of Christ concerning 
 heaven. Until these discourses were delivered, 
 the theocratic belief of Israel was acquainted 
 only with Sheol, and with the antithesis of a 
 paradise and a place of punishment (gehenna) 
 in Sheol. See Luke xvi. 22 The doctrine of 
 paradise was of course the germ of the doctrine 
 ot the heavenly home, and even the Old Testa- 
 ment contained sundry dark intimations of the 
 latter in the translation of Enoch, the ascension 
 of Elijah, the description of heaven as the throne 
 of God and the habitation of His holy angels, 
 and the hope of the faithful for a closer union 
 with God, in sayings such as Proy. xv. 24; Eecl. 
 xii. 7. But it was reserved for Christ to throw 
 heaven open, in the first instance by His word 
 in the farewell-discourses, and, secondly, by His 
 act in the ascension itself. Hence the farewell- 
 discourses substantially contain a theology of 
 Christ’sascension. The doctrine of heaven was, 
 however, not intelligible to believing human 
 hearts until the disciples were forced to learn 
 experimentally that the earthly world was no 
 longer a resting-place for the Lord and for them; 
 that they were cast out of the world. When the 
 world cast them out and its doors shut to behind 
 them, there opened to them the gates of heaven. 
 Understanding the ethical import of the going 
 down of the sun and the gathering night, they 
 could also comprehend the symbolical sign of the 
 starry heavens, the Father’s great open house. 
 And even now they were enabled to grasp and 
 hold fast this hope only through the imminence 
 of Christ’s ascension into heaven. But the re- 
 velation concerning heaven as the place and land 
 of glory could and should not be the exchange 
 of a new sensuous expectation for an old one; 
 together with the docal heaven Christ disclosed 
 the dynamical heaven to their view—destined, 
 this latter, to be developed in the new life upon 
 earth as a personal kingdom of love; founded 
 by the revelation of His personality, by the 
 manifestation of the personal Father and the 
 glorification, by means of the personality of the 
 Holy Ghost, of the personal love-life of God as 
 the foundation of the personal kingdom of love 
 in which they are, which they are to maintain 
 against the hate of the world, and which they are 
 to spread through the world. In the second life 
 of the second Man who is from heaven, in the 
 
 29 
 
 resurrection of Christ, heaven was mado mani- 
 fest on earth (comp. 1 Cor. xv. 21, 22, 47; John 
 xvi. 21); through the Paraclete as the Spirit of 
 glory, of δόξα, the disciples were translated into 
 the fellowship of this heavenly state (Phil. iii. 
 20). 
 
 2. The startling effect produced upon the disci- 
 ple of Christ when this present world is dark- 
 ened for him by the cross, and sets upon him or 
 casts him out. Then he is comforted by the 
 watch-word which bids him put his trust in the 
 Christ who ascendeth to heaven and in the 
 Father who is in heaven. The soul may be 
 troubled at this transition; but not the heart 
 (vers, 1, 27). 
 
 3. Trust in God; in so doing, etc. Become 
 thorough Israelites, for thus ye shall also be- 
 come Christians. We can go still further and 
 say: become thorough Catholics and then ye 
 will also be Evangelical Christians. 
 
 4, Man, having as a sinner lost his power over 
 the earth and being chained by an autochthonie 
 consciousness to particular climes and countries, 
 had, in still greater measure, lost the bent or 
 drawing of his astral or heavenly citizenship; 
 his way led not upwards toward the stars, but 
 downwards to the earth. Christ has restored us 
 our heavenly citizenship (Heb. ix.). The words 
 of Christ: Jn My Father's house, etc., do not, in- 
 deed, contain any new astronomical system, but 
 they do prove His view of the world anid of 
 heaven to have been infinitely elevated above 
 that of His time. 
 
 5. The three sayings inculeating faith in the 
 heavenly hone: the saying addressed to Thomas, 
 the saying addressed to Philip, the saying ad- 
 dressed to Judas Lebbeus. Or our heavenly 
 home is sure to us in spite of the contradiction of 
 an outward reality full of distress and death, in 
 spite of the want of phenomena evident to the 
 senses, In spite of the denial of the hostile world, 
 which even by its hate, as the germ and sign of 
 hell, must testify of love, as the seed and sign of 
 heayen. See above. 
 
 6. Meyer on ver. 3 [p. 507, footnote]: ‘It is 
 incorrect. to affirm that the idea of reward is ut- 
 terly wanting in John. (Thus Weiss in the 
 Deutsch. Zeitschr., 1853, pp. 825, 388 and in his 
 
 eirin. Lehrbegr., 1855, p. 55 ff.) As Christ asks 
 for eternal glory for Himself as a reward, chap. 
 xvii. 4ff., so in like manner does He promise it 
 to the disciples as their reward. See chap. xvii. 
 24; xii. 25, Under this head we should also 
 class the promise of ἰδεῖν τὴν Bac. τοῦ ϑεοῦ, 
 chap. 111. 8, 5, und of the raising up at the last 
 day, chap. v. 28ff.; vi. 40,54. Comp. 1 John 
 iil. 2, 8, where the future glorification and union 
 with Christ is expressly designated as the sub- 
 ject of the ἐλπίς; as also 2 John 8, where the 
 term μισϑόν πλήρη is used and must be under- 
 stool as referring to eternal bliss (see Diister- 
 dieck, If. p. 505).”—Upon all which we must ob- 
 serve, that in John especially, the term reward 
 cannot be apprehended in its legal sense; it is 
 to be construed, in conformity to the kingdom of 
 love, as a loving recompense, bestowed, it ig 
 true, in accordance with justice. 
 
 7. Christ the living Way, the pledge of the goal. 
 Christianity the absolutely dynamical view of the 
 world. The personal, God-filled heart and es- 
 
450 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 sence of Christ becomes surety for the existence 
 and unclosure of the personal, 7. 6. eternal and 
 spiritually glorious world. Christ’s heart the 
 absolute dynamis of the eternal places and times, 
 1 Pet. i. 4. Christ the absolute Way, because 
 He is the Truth,—the principle, medium and aim 
 of all connection, all that is das/ing in the world 
 —perfect reality; and because He is the Life,— 
 the complete manifestation of the highest ap- 
 pearance and beauty from the deepest ground: 
 all-animating Life and Love. 
 
 8. If ye had known Me. The mystery of Christ’s 
 personality, the medium of the manifestation of 
 God and of the manifestation of the personal 
 kingdom. 
 
 9. The greater works of Christianity, a con- 
 tinual miracle in the world, to result in the 
 wonderful metamorphosis of the world at the 
 consummation of all things, and in its transfigu- 
 ration into the world of the Spirit. 
 
 10. Lhe evidence of Philip and the evidence of 
 Christ. Philip still sees in things power over 
 persons; the Lord sees in personality power over 
 things. On the Paraclete see note to ver. 16, in 
 reference to Tholuck, p. 364 [and Hare’s Mission 
 of the Comforter.—P. 8. | 
 
 11. Similarly see note on the distinction be- 
 tween the manifestation of Christ in the Father 
 and that of the Father in Christ. Analogously, 
 the being of believers in Christ—justification—is 
 distinguished from Christ's being in believers— 
 sanctification. 
 
 12. The promise that His peop’e shall see Lim 
 again, ver. 19, is inclusive of the resurrection, 
 together with the entire future manifestation of 
 Christ in His word and Spirit here, in His pa- 
 ternal house beyond this world, until the time of 
 His great Epiphany. Hence it is wrong to con 
 trast, as Meyer does (p. 400), Christ’s paracletic 
 coming again with His resurrection; and, simi- 
 larly, to suppose it to result from the Johannean 
 version that Christ did not so definitely predict 
 Ilis resurrection (except in such hints as are 
 contained in chap. ii. 19; x. 17) as the Synop- 
 tists report Him to have done. 
 
 13. The manifestation of Christ in its relation 
 to the world, according to the view of Judas 
 Lebbeus and according to Christ’s view. Love 
 to Christ, as the tendency of the Spirit in the 
 Church to the centre of life, is the fundamental 
 condition, the medium of the manifestation of 
 His personality; the world as world, on the 
 other hand, is, in its centrifugal tendency, bent 
 upon vanity, upon impersonal things. In this 
 medium Christ cannot manifest Himself to it. 
 
 14. The doctrine of the procession of the Holy 
 Ghost, according to ver. 26, stands, in a manner, 
 betwixt the assertion of the Oriental and that of 
 the Occidental Church. See the history of dog- 
 mas. The former Church with reason insists 
 upon the priority of the Father as first princi- 
 ple; the latter, with equal reason, gives proml- 
 nence to the autonomy of spiritual life which the 
 Son too possesses and of which intimation is 
 given here: ‘‘in My name.” 
 
 15. Onver. 26. The Spirit is related, as Spirit, 
 to asjvcific vital cause by which He is necessita- 
 ted. ‘I'he wind, as the symbolical Spirit, cannot 
 be couceived of without the earth; the spirit of 
 man cauuot be conceived of without the substra- 
 
 tumofaman. Spirit is the concentrated, con- 
 scious unity of a definite life. So the Spirit of 
 Godt is the unity of the manifestations of the es- 
 sence of God; the Holy Spirit the unity of the 
 complete manifestation of the Father and Son, 
 by which unity God has fully made manifest His 
 antithesis to the world,in order tius fully to 
 communicate Himself to the world. But because 
 the essence of God is actual to its very founde- 
 tion, the Holy Ghost also, as the Spirit or the 
 complete manifestation of God, appears as a 
 particular third form of the personality of God, 
 and is free in Ilimself, like the Father and the 
 Son. The life of the Spirit becomes a fountain 
 of life in men’s spirits. This truth has been 
 misinterpreted by the Montanists, Manichees, the 
 spiritualistic Franciscans and other enthusiasts 
 of the Middle Ages, the Anabaptists and the phi- 
 losophers of the school of Hegel, inasmuch as all 
 these distinguish, more or less definitely, three 
 kingdoms,—the kingdom of the Father, that of 
 the Son,and that of the Holy Ghost. And the 
 Catholic doctrine of ecclesiastical tradition adds 
 to the kingdom of the Son a kingdom of the Spi- 
 rit, to the administration of which the Hierarchy 
 pretends. This forms the other extreme to the 
 Spirit’s sphere of manifestation according to the 
 doctrine of the Quakers. Zhe oly Ghost is re- 
 lated just as purcly and entirely to the Son as the 
 Son is to the Fuather.—The infiniteness of the 
 Christian spiritual life, the eternal nature of it, 
 is expressed in the calling of the Spirit who hag 
 been given to the believer, now the Spirit of 
 truth, now the Spirit of knowledge, of strength, 
 etc. There is always denoted an infinite pleni- 
 iude—self-begetting like a fountain—of this 
 divine life of truth, knowledge, e/e. 
 
 16. Christ’s farewell-greeting a pledge for the 
 grecting of a future meeting. ‘bus the Lord com- 
 torteth His people. 
 
 17. The prophecies in their fulfilment are 
 miracles of Gud’s Spirit, in order to the awaken- 
 ing, quickening and confirming of faith. 
 
 18. Christ’s repeated protest against the misin- 
 terpretation of His death-way,—against the con- 
 ception of it asa blind, inevitable fate or a sign 
 of the world’s superiority; in connection with 
 the asseveration of His freedom in submitting to 
 the will of His Father. In this free submission 
 His high-priesthood is perfected; the Priest is 
 the Sacrifice and tho Sacrifice is the Priest 
 Himself. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The word of the Lord to His disciples: ‘ Let 
 not your heart be troubled!” or how He en- 
 courages them on their entrance upon the night 
 of sorrows: 1. By the admonition to submissive 
 and unconditional trust (ver. 1). 2. By the 
 opening up of a view of the high and heavenly 
 home (ver. 2). 8. By His going before and 
 coming again (vers. 2 and 3). 4. By the ex- 
 planations and promises whereby He removes all 
 their scruples and doubts (the scruple of Thomas, 
 of Philip, of Judas Lebbeus). 6. By the gift of 
 His peace as a pledge of a speedy and joyful re- 
 turn (ver. 27 ff.).—The rise of the heavenly 
 Paradise upon Christ’s earthly night of passion: 
 1. ‘The Paradise a heavenly one, better than thy 
 
CHAP. XIV. 1-81. 
 
 451 
 
 lost Paradise on earth. 2. Its rise, brought on 
 by Christ's exode into the night of Passion, in 
 company with His disciples. ὃ. Christ the Re- 
 vealer and Perfecter of it, and the Guide to it.— 
 Discovery of the new celestial realm of life above 
 the old subterranean kingdom of the dead.—The 
 glorification of the human life through Christ, at 
 the same time the glorification of the creation. 
 He hath brought life and immortality to light. 
 First an inner life for God’s paternal house, then 
 a paternal house of God for that inner life.— 
 The heavenly heart revealed and unlocked the 
 heavenly home.—Christ has disclosed and wn- 
 closed heaven: 1. He was the beaver of dis- 
 closures concerning it; 2. the opener of a way 
 into it.—Christ has pledged His word to His 
 people thet there is an heavenly inheritance for 
 them.—He makes all things ready for the hea- 
 venly life: 1.The place for His people, 2. His 
 people for the place.—The Christian’s way to 
 earthly woe, the way to the Father’s house in 
 heaven. Heaven our Father-house: 1. The 
 Father of the house; 2. the house of the Father. 
 —Our journey to the Father’s house: 1. The 
 goal of our way; 2. the way to our goal.—The 
 
 many mansions in the Father's house: 1. Many 
 mansions, one Father-house. In all one Father, 
 
 one Son and Heir, one inheritance for one 
 throng of children. 2. One Father-house, many 
 mansions. Room enough for many inhabitants. 
 8. The mansions, habitable, resting-places, abiding- 
 places. 4. The mansions manifold, for every one 
 a special home in the one eterval citadel of God. 
 —'T'he heavenly mansions: 1. In what respect 
 prepared from the beginning; 2. in what respect 
 receiving additional preparation through the 
 ascension of Christ; 3. in what respect under- 
 going an eternal process of glorifivation.—The 
 unshakable assurance of Christ with regard to 
 the heavenly Fatherland.—The home-country of 
 Christians where the glorified Christ is.—Christ’s 
 disclosures in regard to the way to heaven. (See 
 above).—The doubt of Thomas. 
 
 The saying of Christ: Zam the way: 1. He is 
 the way, as the truth of the way ;—the living, 
 personal motion to the Father because He is 
 truth itself; 2. He is the way, as the life of the 
 way;—the victorious mover to the Father be- 
 cause He is life in general.—Chirist the way in 
 His divine-human personality: 1. God’s way to 
 man. Therefore 2. man’s way to God.—Christ’s 
 personality asa pledge of the heavenly home: 
 1. As the truth of the heavenly life; 2. as the life 
 of heavenly truth.—No way to the Father ex- 
 cept through the Son.—He who knows nothing 
 of the life beyond, knows nothing of it for this 
 reason—because he is ignorant of the kernel of 
 this present life-—The Lord’s discourse with 
 Philip.—The personal life of Christ the sub- 
 stantial appearance in the midst of the seeming- 
 ness of the world.—The manifestation of the 
 Father in the figure of the Son.—Christ the 
 image of God, Heb. i. 8.—Different ways of 
 knowing the one way of truth: 1. The know- 
 ledge of elect disciples, a cognition of the Father 
 in the Son by means of the cognition of the Son 
 in the Father, or a comprehension of Christ's 
 works by Christ's word. 2. The way of the 
 majority: or the cognition of the Son in the 
 Father by the Father in the Son, ὃ. 6. compre- 
 
 hension of the word through a comprehension of 
 the works. The greater works, or how the 
 wonders of Christ are developing in the wonders 
 of Christianity until the great wonder of His 
 appearing.—How Christ’s miracles are perennial 
 in His works.—Greater works, ὁ. 6. the in- 
 creasingly glorious unfolding of Christ’s work 
 in His people-—As Christ Himself has been 
 glorified by the Holy Ghost, so the wonders of 
 Christ have been glorified through the wonders 
 of the Holy Spirit. 
 
 for I go to the Father. Christ’s power ren- 
 dered boundless by His going to the Father, the 
 Fountain of power.—Prayer in the name of Je- 
 sus the channel for the performance of Christ’s 
 works.—The sighs of the Christian heart as the 
 prophecy and origin of the triumphs of the 
 Christian hand.—The longing of Christians and 
 the blessing of Christ encounter one another.— 
 An ever purer praying in His name results in an 
 ever richer doing in His strength. 
 
 The Holy Spirit as the other Comforter, not 
 Christ’s substitute but His presence.—The pro- 
 mise of the other Comforter (Mediator).—The 
 Holy Ghost promised (ὃ Christians as, above all, 
 the Spirit of truth. —The world, as world, is not 
 capable of receiving the Holy Ghost: 1. It does 
 not see Him, therefore it does not kuow Him; 
 2. it does not know Him, therefore it does not re- 
 ceive Him.—The world with all its spirit yet 
 without the (Holy) Spirit: 1. Its spirits lack the 
 Spirit (the true Spirit); 2. its spirit lacks spirits 
 (its inspiration does not attain to great personal 
 spirit-life).—The Holy Ghost, like Christ, a 
 stranger to the world.—Always an intimate of 
 Christians, always a stranger to the world.—The 
 disciples of Jesus become the intimates of His 
 Spirit.—Christians never orphans.—Christianity 
 a living in the coming of Christ: 1. He lives, 
 therefore His people shall live. 2. He comes, 
 therefore His people shall see Him. 
 
 The grand saying: Vet a little while: 1. Yeta 
 little while and He will be here with us (as Com- 
 forter, as Quickener, Gladdener, Helper-through) 
 with wonders of refreshment. 2. Yet a little 
 while and we shall be yonder with Him.—After 
 Gethsemane and Golgotha, in sooth,—but stil 
 after a little—Through trouble and death, and 
 yet after a little. (Rom. viii. 18.)—At that day, 
 ver. 20. The new day of a three-fold lustre: 
 1. That of the Resurrection, 2. of the Ascension, 
 
 | 8. of the outpouring of the Spirit.—Isa. xxx. 26; 
 
 lx. 19.—The resurrection time as the triumphal 
 celebration of the personal life: 1. Of Christ, 2. 
 of His own, 3. of the hearts that they, in His 
 strength, shall awaken to personal life.—Upon 
 what conditions do we become recipients of the 
 manifestation of the living Christ? (See ver. 23.) 
 
 Christ’s discourse with Judas Lebbeus.—Thke 
 gloomy views of Thomas, the wavering views of 
 Philip, and the cheerful views of Judas.—Judas’ 
 faith in the piety of the world not free from 
 worldly-mindedness —The difference and con- 
 trast between Jesus’ disciples and the world: 
 First mark: Love to Jesus; no love. Second 
 mark: The keeping of Christ’s word; the failing 
 to keep it. Third mark: Experience of how the 
 Father, together with the Son, takes up His 
 dwelling with His own. The Father’s staying 
 away from the despisers of the Son.—Unly 
 
452 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 where Christ’s radiant image is extant in His 
 word, is this radiant image filled with the power 
 of His life.—Christ having covered up the great 
 abyss between earth and heaven, discloses the 
 great abyss between the company of the faithful 
 and the world. 
 
 The Holy Ghost as the teacher of Christ's 
 word: 1. How He brings to mind all things; 2. 
 how He develops all things. —The Holy Ghost as 
 a Reminder: 1. Who unlocks the penetralia of 
 revelation for the Christian, 2. the penetralia of 
 the Christian for revelation.—The inner life as a 
 being reminded, ora calling to mind.—The mark 
 of the true Christian spirit, unison with Christ 
 and Ilis word. 
 
 The peace-greeting of Christ His gift of peace. 
 —tThe farewell-greeting of Christ the pledge for 
 the greeting of a reunion.—How Christ greets 
 us so differently from the world: 1. At coming, 
 2. at parting.—Christ’s going away itself a 
 mightier coming again to His own.—The gain of 
 the faithful in Christ’s going home to the Father. 
 —How, in the hour of temptation, the heart’s 
 peace should stand firm in the midst of all and 
 any grief of soul.—Christ’s prophecies concern- 
 ing His death and glorification, a fountain of 
 faith for His people.—The protestation of Christ 
 ver. 30.—The prince of this world cometh, or 
 Christ’s enemies a host of Satan.—He hath 
 nothing in Me: He possesses none of Me. 2, He 
 shall seize none of Me. 38. He shall retain none 
 of Me.—Everything of Christ’s belongs to the 
 light, even His body. This fact decides His fu- 
 ture: 1. His going home to the land of light. 2. 
 His return in the power of light.—Christ’s joy- 
 fulness in sacrifice (ver. 81): 1. Its purpose 
 (that the world), 2. its impulse (love to the 
 Father), 8. its act (obedience), 4. its expression 
 (the exhortation to departure).—The eternal 
 authoritativeness, as applying to Christ’s people, 
 of His charge to depart: 1. Arise! 2. Let us 
 go! 38, Away from this place! 
 
 GoserL FoR Warrsunpay vers. 23-31.—The 
 promise of the Holy Ghost as an answer to the 
 question of Judas: 1. The magnitude of that pro- 
 mise, 2. its certainty to the disciples of Jesus, 3. 
 its seclusion against the world.—For whom is the 
 promise of the Holy Ghost? 1. Not for the 
 world, as world, but only for the disciples. 2. 
 Not for the disciples alone, but for, the whole 
 world which, as world, is at once to be de- 
 stroyed, and, in the susceptible, elevated and 
 preserved.—The coming of the Holy Ghost: 1. 
 ‘he stipulation of it: a contrast between the disei- 
 ples who love the Lord, and the world. 2. Form 
 of it: a contrast between the condition of those 
 who are anointed with the Spirit and the condi- 
 tion of immature disciples. ὃ, The effect of it: 
 au contrast between the true peace of the Lord 
 and the false peace of the world. 4. The aim 
 of it: a contrast between victorious departure 
 out of the world and the destruction of the 
 world.—The development of the Christian life by 
 means of the Holy Ghost: 1. Love to Jesus (vers. 
 28, 24). 2. Enlightenment (ver. 26). 3. Peace 
 (ver. 27). 4. Joy. 5. Victory and perfection 
 (ver. 51). 
 
 Srarke: Lururr: Whom the deyil tries to 
 terrify and dispirit, Christ comforts; but whom 
 the devil lulls into security, and emboldens, 
 
 Christ terrifies.—Jer. xvii. 9.—Hepincrr: Faith, 
 the best weapon of defence against all fear.— 
 ‘‘In My Father’s house:” in heaven, in the 
 which house Iam no servant but a son.—Can- 
 stein: O blessed friendship and fellowship of 
 Christ with His faithful ones! His heart doth so 
 hang upon them that He is not able, as it were, 
 to dwell in heaven if He have not them with 
 Him.—Zetsius: When the world will no longer 
 put up with thee, remember His house.—On ver. 
 5. Lurarnr: It is laudable for a man to perceive 
 his ignorance in divine things.—On ver. 6. Rey. 
 i. 8.—Jiid.: A Christian 15 ἃ man who forthwith 
 commences to go out of this life to heaven.— 
 Heprncern: Through Christ we look into the di- 
 vine nature.—Canstrern on ver. 11: If Christ 
 did not will that men should believe Him without 
 works, still more does it behoove Christians to 
 show in deed and in works how it is that they de- 
 sire to be accounted of.—On ver. 13. Learn to 
 pray aright.—On ver. 15. 1 Cor. xvi. 22.— 
 Zetstus: If thou desire to know whether thou 
 truly love Christ, ask thy conscience whether 
 thou be leading a life of genuine and daily re- 
 pentance, e/c.—If thou grieve not the Holy Spirit 
 with sins, He will not depart from thee, but will 
 guide and lead thee into life. —Ostanpegr on ver. 
 17: The bad Spirit is a lying spirit who seduces 
 men, making them trifling and deceitful; but the 
 Spirit of Christ is a Spirit of truth who brings 
 forth truth and makes men true so that they 
 take pleasure in the truth.—Ver. 18. Hnpinger: 
 Made sorrowful and yet beloved.—LurueEr: 
 
 ‘Christendom has this consoling promise in com- 
 
 mon.—On ver. 19. No matter how thyself and 
 thine art, thy splendor and thy cleverness may be 
 seen; yet alittle while, and the world shall see thee 
 no more.—On ver. 20. Hepincer: The cross and 
 experience open both the eyes and the under- 
 standing.—O mysterious bliss of the faithful! 
 They are united to Christ as Christ is to the 
 Father.—Ver. 2l. Zeisius: To love Christ is not 
 merely to know His-commandments, but to keep 
 them.—Be solicitous of this manifestation of Je- 
 sus, O soul! more than of all in the world be- 
 side.—Ver. 25. Luruer: Christ intends to say: 
 This is the reason why I will not reveal Myself 
 to the world; it is so mad-brained and foolish 
 as to presume to lecture and tutor Me as to how 
 T ought to rule. It should hear Me and learn of 
 Me; butit thinks itself too clever for that and 
 undertakes to dictate to Me how I should act.— 
 Despise not the meanest human being that loves 
 Jesus; meet such with reverence; his soul is a 
 dwelling-place of the triune God.—Cnramer: 
 Precious guests, God the Father, Sonand Holy 
 Ghost; these come to us; not as to a wedding or 
 on a visit. but to dwell in us—and so we are the 
 temple of God.—Herpinerer: Listen! Christ’s 
 word thou must keep, not simply know. Should’st 
 thou say: that I will not do, that I cannot do, 
 then thou must suffer us to dispute thy Christi- 
 anity. Yet even keeping is not (necessarily) ful- 
 filling.—Ver. 26. Cramer: The office of the Holy 
 Ghost is implied in His name (and in His differ- 
 ent names).—Zersius: How will the Holy Ghost 
 adorn His dwelling and fill it with light, comfort, 
 righteousness, peace, joy.—Faithful teachers 
 must first suffer themselves to be instructed and 
 reminded by the Holy Ghost before they teach 
 
CHAP. XIV. 1-31. 
 
 453 
 
 _ 
 
 their hearers.—Znrtstus: True love rejoiceth at 
 the prosperity of the beloved. Why then, Ὁ 
 Christian heart, dost thou mourn so bitterly at 
 the departure of those who have shut their eyes 
 upon this atrocious world and fallen asleep in 
 Christ?—Ver. 30. Dost thou hear, worldling? 
 thy prince is the devil.—As Satan has no power 
 over Christ, neither has he power over those who 
 are justified through the blood of Christ.—Ver. 
 81. The faith, the love and the patience of true 
 Christians must shine in the eyes of the world. 
 —Cansrein: All our actions must originate in 
 faith in, and love to, God; their aim must be 
 His glory, and the rule of them His will.—-Be 
 comforted, dear Christian, in thy misery; thou 
 art suffering in accordance with thy heavenly 
 Father’s will. He will end thy sufferings in His 
 own good time and will order them to the accom- 
 plishment of some good purpose.—Nov. BisBu. 
 Tus.: What is the true Christian’s pilgrimage? 
 After the example of Jesus, it is a continual 
 going hence and a continual hasting to the hea- 
 venly Father. 
 
 Gertacu: 1. Of Christ’s going to the Father 
 and the way to be pursued. 2. Of the Com- 
 forter, the Holy Ghost, in whom Christ comes to 
 His people again in greater glory. ὃ. The set- 
 ting out to suffer.—Now did the disciples more 
 and more clearly understand that their Master 
 was really about going away from them, and their 
 faces reflected their fear and anxiety—emotions 
 which had been heightened by His last words to 
 Peter. Therefore it is that the succeeding dis- 
 course is preéminently comforting in its nature. 
 —Jesus does not merely point out the way,—He 
 is the Way ; He does not simply guide to life,— 
 He ts the Life. The Way itself carries the man 
 who enters upon it and continues in it, to the 
 goal; the Truth lghts him so that he cannot 
 stray; the Life imbues him with strength in 
 which he walks without growing weary.—This 
 demand of Philip shows that the disciples still 
 imagined the Father to be with Him, not 7 Him. 
 —The greater works. Jesus had sowed, they 
 were to reap (chap. iv. 88); before the whole 
 work of redemption was finished, Jesus’ works 
 on the earth, His teaching, His working of mi- 
 racles, His guiding and speeding of His people, 
 could not but be (appear) small in comparison 
 with the mighty works of the apostles, to whom 
 the Holy Ghost more than supplied the visible 
 presence of Jesus, glorifying Jesus and His 
 cross for them, throwing open to them the doors 
 of the heathen world, and giving them, through 
 the word of reconciliation, multitudes for a spoil 
 and the strong for a prey.—(Luruer). Who is 
 this “1 He assumes to Himself all the power 
 and strength of the divine majesty and seizes 
 everything in a mass:—‘t Whatsoever ye ask, 
 without exception.” —Judas probably understood 
 the “manifestation”? to mean an outward one. 
 —He hath no power over Me. In order that, 
 even at His death, they might not believe that 
 the prince of this world had conquered Him, He 
 told them so clearly that He went of His own 
 free will to the Cross.—Lisco. Vers. 1-14. The 
 departing Redeemer comforts His disciples in 
 view of their imminent separation.—Vers. 15.31. 
 The departing Redeemer promises the Holy 
 Ghost to His people and comforts them, 
 
 Bravune: To believers,death is in very truth a 
 going home; their life a journey home. ‘he 
 Jews were gathered to their Fathers,—Christiuns 
 go hence to the Father.—7'he disciples, Thomas, 
 etc. How honestly they speak out their hearts, 
 not one utters a false Yea.—Thomas: This re- 
 minds one of the verse of the natural man: “I 
 live, I know not for how long; I die, I know 
 not how soon; I go, I know not whither; how 
 can I be so cheerful?’’—In our earthly speech 
 we say: The wayfarer makes a way, but in the 
 spiritual tongue the Way makes the wayfarer. 
 —The prophecy Isa. xxv. 8 is fulfilled in Christ. 
 —The greater works. When He had completed 
 the reconciliation, a free, familiar and living 
 intercourse was opened between God and man, 
 and streams of power from on high could now 
 discharge themselves unchecked into the hearts 
 of men.—(Herprer). He opens (says He) a 
 clear and lightsome way. The assurance with 
 which Christ declares this, makes heaven and 
 earth one, as it were.—(BenGeL:) Truth makes 
 all the virtues in us true; otherwise there would 
 be false knowledge, false faith, faise love, false 
 hope.—Beginning with this passage (ver. 17), 
 Christ makes a distinction between the world 
 and His people, such as does not elsewhere ap- 
 pear in His addresses. Pentecost, however, 
 confirmed this distinction and made it manifest. 
 The Christian cannot be distinguished from the 
 world if he has not yet celebrated His Pentecost. 
 —The Holy Ghost. The longer we have Him, 
 the better we have Him, the better we know Him, 
 until finally He comes to be in us.—Thomas, 
 Philip, and the faithful Judas speak; the more 
 intelligent, profounder and greater disciples 
 John, Peter, James, keep silence.—He says in 
 the face of death: I live and ye shall live also. 
 —Peace be with you. The heart is free from 
 everything that is hostile to God; there is no 
 latent love of the world, no want of trust in the 
 spirit. Perfect concord of heart is where Christ 
 and His peace are. 
 
 Hevener: It is the duty of the Christian to 
 be courageous, undaunted and composed so long 
 as Christ is with him.—We hear after what 
 fashion the Son speaks, as one perfectly at home 
 and able to find His way about in the house of. 
 the Father—more familiar with it than all the 
 astronomers. who scarcely descry the visible 
 covering, the threshold ‘of that heavenly house. 
 —Many mansions. Manyas regards number and 
 kind: different in glory and blessedness.—So 
 long as there are stars in the heavens, there shall 
 not be wanting witnesses to a higher world. 
 Comp. Daub, Der Sternenhimmel mit Christlichem 
 Auge zur Erhebung des Herzens betrachtet, Essen, 
 1836.—There is already assigned us through 
 Christ a place in heaven. What consolation 
 does this afford in poverty, persecution and 
 death. The reply of Basil to the question of 
 the Arian emperor Valens, as to where he would 
 remain in the face of his persecutions: Awt sub 
 calo, aut in cvlo.—Urban, the deputy of Cajetan, 
 to Luther: Where wilt thou abide then? Luther: 
 Under heaven.—A saying of Frederick the Mag- 
 nanimons (p. 427, note). Must not the Chris- 
 tian be homesick for his heavenly Fatherland ? 
 ‘‘Knowest thou the land ?’—Ver. 8. Christ’s 
 going hence by the way of His cross and passion ' 
 
454 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 served,—through His appearing in the presence 
 of God (Heb. ix. 24), through the offering of 
 His blood in the Holy Place or the presentation 
 of the sufficient reconciliation made by Him,— 
 to purchase for us our re-adoption into heaven. 
 It is to Him we owe our heavenly citizenship.— 
 Ver. ὃ. Perfect union with Christ.—No heaven 
 without Christ.—On ver. 23. We can surrender 
 ourselves only to one who meets us with a trust- 
 ful heart.—Ver. 26, Every one longs to be spi- 
 rituel (a play upon words: Alles will Geist ha- 
 ben, Geist in the sense of ésprit, wit). Why do 
 not men seek the true Spirit which is with 
 Christ?—Whoso does not become a doctor m 
 this school (of the Holy Spirit), is no true doc- 
 tor.—What is true clearing up? What Christ 
 makes clear, glorifies.—Ver. 28. Nothing against 
 the divine nature of Christ can be deduced 
 from this passage, even should we be unpre- 
 pared to regard, as Basil does, the very fact 
 of Jesus’ instituting a comparison between Him- 
 self and the Father, as a proof of the Son's 
 equality in substance with the Father. (Basil 
 says, namely: none but things of a like nature 
 can be compared,—angels with angels, men 
 with men, efc.).—TZhe prince of this world. Of 
 course he thought it conducive to his highest 
 interest to see Jesus, the Holy One, the Founder 
 of the kingdom of God, covered with oppro- 
 brium as the greatest criminal,—and all under 
 the pretence of justice. 
 
 Gossner: The Saviour had in His humiliation, 
 never exactly declared (out and out) who He 
 was. Therefore it was difficult for people who 
 were to see him hanging for several hours on 
 the cross between two murderers, to believe in 
 His divinity.— The Vather’s House. No fear that 
 there will not be room enough there.—No bridge 
 nor path is there, leading from earth to heaven, 
 from time to eternity, from this world to God, 
 and stretching as far as Christ who did come 
 from heayen and go to heaven. All other 
 bridges break; all other roads fail thee just 
 where they ought to begin,—namely, in death.— 
 Philip here asked a question which has puz- 
 zled the brains of the wisest men of all ages— 
 namely, as to what God is and how we may 
 know Him.—Ver. 16. In this verse the Tri- 
 une is clear as the sun.—Ver. 18. It is not: ye 
 shall have a shadow, a conception, a thought of 
 Me; no.—l am coming to you. Our soul doth 
 live, our whole heart laugheth, when He reveal- 
 eth Himself to us,—Christ, our salvation.—Af¢ 
 that day. At the Easter day, which comes to 
 every Christian when Christ rises within him 
 and begins to live—at the day of manifestation. 
 —Without Christ it is not possible to know 
 Christ, without God it is impossible to know 
 God. Thissaying: ‘I will reveal Myself unto 
 him,” must be fulfilled for cach man or he knows 
 nothing truly of Christ and has no living God. 
 —QOn ver. 28. Scripture ascribes to the inner 
 man all the senses of the outer man. ‘Taste and 
 see that the Lord is good, Ps. xxxiv. 8.—When 
 the body is dead, the soul continues to be a liv- 
 ing substance. This is a proof of the substan- 
 tinlity of spiritual experience in the heart.— 
 Ver. 30. Against this, Christ’s innocence, the 
 devil has dashed his horns to pieces; it has 
 
 away! to suffer with Him; ye must not be 
 taking your repose. 
 
 Sripr: The first chapter (xiv.) manifestly takes 
 for its starting-point faith in God as existent in 
 Christ; the special subject of the second is the 
 love of those who are united in Him and through 
 Him; finally, the third contains (for the exercise 
 of hope, we may say) the most minute announce- 
 ment of all that is to result from and succeed the 
 depurture of Jesus,—Ricurenr (Luther): So long 
 as we are not ready, the habitations are not pre- 
 pared for us, though in themselves they are pre- 
 pared. 
 
 ScHLEIBRMACHER: He requires faith in God 
 and faith in Himself, as something which indeed 
 seems to be two things—things, however, so in- 
 separably united as to be actually one and the 
 same.—'T'hat which we do in faith on the Lord, 
 is a work of the Son; and when this work is 
 promoted by the government which the Father 
 exercises in the world, the Father is glorified in 
 the Son.—Only he who holds fast that in My 
 life which, as commandment, doctrine, or pro- 
 mise—for they are all one—has become an eter- 
 nal, divine word of loye and grace to men, e/c., 
 —only he it is who loveth Me.—My peace. This 
 peace resteth upon love, and love expelleth all 
 fear.—Brssrer: On ver. 1. Be of good courage, 
 Deut. xxxi. 6, 7. Buta greater than Joshua is 
 here.—On the ‘other Comforter.” The ancient 
 Church advisedly took the Gospels for four Sun- 
 days of the glorious time between Easter and 
 Pentecost from these three chapters of John.— 
 Heaven the true archetype of the Old Testament 
 temple. Heb. chh. viii.-xin. 
 
 ON THE PENTECOSTAL PERICOPE. GENZKEN: 
 Concerning the glorious Pentecostal gifts which 
 the Lord hath promised us.—BacumMann: The 
 Christian a temple of God, of the Holy Ghost — 
 {AMBACH: The victory of Christianity over the 
 world.—HacensBacu: The peace of God as the 
 most precious legacy of our Lord, the most glo- 
 rious gift of the Holy Ghost.—FLorry: The 
 kingdom of the Holy Ghost. A kingdom of love, 
 truth, peace.—The peace of the world, and the 
 peace of the Lord. 
 
 (Craven: From Ifimary (De Trin. vii. 9): 
 Ver. 6. He whois the Way cannot lead us astray; 
 He who is the 7ruth cannot deceive us; He who 
 isthe Zfe will not desert us in the darkness of 
 death.—Ver. 9. He does not mean the sight of 
 the bodily eye; the Father is seen in the Son by 
 the incommunicable likeness of birth.—Vers. 9, 
 10. That the Father dwells in the Son shows that 
 He is not solitary; that the Father works by the 
 Son, shows that He is not different or alien. 
 From AuGcustTine: Vers. 1-4. Our Lord consoles 
 His disciples, who would be naturally troubled 
 at the idea of His death, by assuring them of His 
 divinity.—As the disciples were afraid for them- 
 selves when Peter had been told that he would 
 deny his Lord, Headds Jn My Father's house, etc., 
 to assure them that they might with confidence 
 look forward to dwelling with Him.—WMany man- 
 sions, i.e. many degrees of dignity correspond- 
 ing to people’s deserts.—Vers. 5-7, The disci- 
 ples knew not what they did know.—TI am the Way, 
 whereby thou wouldest go; the Truth, whereto thou 
 wouldest go; the Life, in which thou wouldest 
 
 broken his neck for him.—Ver. 31. Up, up! | abide.—Walk by the Man, and thou wilt arrive 
 
CHAP. XIV. 1-31. 
 
 455 
 
 αἱ God.—Ver. 8. To the joy of beholding His 
 [the Father’s] face nothing could be added.— 
 Ver. 9. When two persons are very much alike, 
 we say, If you have seen the one you have seen 
 the other.—Ver. 10. Spiritual vision is the re- 
 ward of faith, vouchsafed to minds purified by 
 faith.—Ver. 12. Greater works; they afterwards 
 converted the Gentiles to the faith.—Ver. 13. 
 Why, then, do we often see believers asking and 
 not receiving? Whatsoever we ask for that 
 would hinder our salvation, we do not [truly] 
 ask in our Saviour’s name.—Whenever we ask 
 any thing to the disadvantage of our salvaiion, 
 He shows Himself our Suviowr by not granting. 
 —What we ask for is [often] deferred, not denied. 
 —Ver. 17. The world, 1. 6. those who love the 
 world, cannot receive the Holy Spirit; wnright- 
 eousness cannot become righteous.—'The world can- 
 not receive Him, because it seeth Him not; the love 
 of the world hath not invisible [ἡ 6. spiritual] eyes 
 to see that which can be seen .only invisibly 
 [spiritually ].—Ver. 19. A little while; that which 
 seems long to men, is short to God.—Ver. 21. 
 He that hath them in mind and keepeth them in 
 life; he that hath them in words and keepeth 
 them in works; he that hath them by hearing and 
 keepeth them by doimg; he that hath them by 
 doing and keepeth them by persevering, he itis that 
 loveth Me.—Love must be shown by works, or itis 
 a mere barren name.—Wow He loves us so only 
 that we believe, then He will love us so that we 
 shall see; now, we love by believing that which 
 we shall see; then, we shall love by seeing that 
 which we have helieved.—Vers, 22-24. Love dis- 
 tinguishes the Saints from the world: it maketh 
 men to be of one mind in an house; in which 
 house the Father and the Son take up Their 
 abode; Who give that love to those to whom in 
 the end They will manifest Themselves.— We will 
 come unlo him: They come to us in that we go to 
 Them; They come by swecouriny, we go by obeying ; 
 They come by enlighteniny, we go by contemplating ; 
 They come by filling, we go by holding: so Their 
 manifestation is not ezfernal but mward; Their 
 abode is not transitory but eternal.—The abode 
 He promised them hereafter (ver. 3) is altogether 
 different trom that of which He now speaks; the 
 one is spiritual and inward, the other outward and 
 perceptible to the boddy senses.—Ver. 26. The Son 
 speaks, the Spirit teaches; when the Son speaks 
 we tuke in the words, when the Spirit teaches we 
 understand those words.—Bring to your remem- 
 brance, i.e. suggest; every wholesome hint. to 7e- 
 member is of the grace of the Spirit.—Ver. 27. 
 He left no peace in (his world, in which we con- 
 quer the enemy; He shall give us peace in the 
 world to come, when we shall reign without an 
 enemy.—This peace is Himself, both when we be- 
 lieve that He is, and when we shall see Him as 
 He is.—His peace is such peace as He has Him- 
 selt.—There is a peace which is serenity of 
 thought, tranquillity of mind, simplicity of heart, 
 the bond of love, the fellowship of charity ; none 
 will be able to come to the inheritance of the 
 Lord, who donot observe this testament of peace. 
 —Ver. 28. In that He was Man, He went; in that 
 He was God, He stayed. ——From Curysostom: 
 Ver. 9. He that hath seen Me hath seen the Father: 
 A man cannot see the substance of gold in silver, 
 ope nature cannot be made apparent by another. 
 
 —Ver. 16. Another Comforter: The word another 
 shows the distinct personality of the Spirit; the 
 word Paraclete (Comforter) His consubstantiality. 
 —They were made to wait some time for this 
 gift (the Comforter) in order that they might feel 
 the want of it, and so be the more grateful when 
 it came.—Ver. 19. Because 1 live ye shall live also: 
 The death of the cross shall not separate you 
 from Me forever, but only hide Me from you for 
 a moment.—Ver. 27. External peace is often even 
 hurtful, rather than profitable to those who en- 
 joy it. From Gregory: Ver. 23. If thou 
 wouldest prove thy love, show thy works.—Into 
 some hearts He cometh, but not to make His abode. 
 —In proportion as a man’s love rests upon lower 
 things is he removed from heavenly love.—To 
 the love of our Maker, let the tongue, mind, 
 life bear witness.—Ver. 26. Unless the Spirit be 
 present to the mind of the hearer, the word of 
 the teacher is vain.—The invisible Spirit sug- 
 gests, not because He takes a lower place in 
 teaching, but because He teaches secretly. 
 From Atcuin: Ver. 21. By love, and the ob- 
 servance of His commandments that will be per- 
 fected in us which He has begun, vz. that we 
 should be in Him and He in us. From THEo0- 
 poyLact: Ver. 6. When thou art engaged in the 
 practical, He is made thy way; when in the con- 
 templative, He is made thy truth; and to the 
 practical and contemplative is joined life, for we 
 should both act and contemplate with reference 
 to the world to come.—Ver. 21. As if He had 
 said, Ye think that by sorrowing for My death 
 ye prove your affection, but I esteem the keep- 
 ing of My commandments the evidence of love. 
 —Ver. 26. The Spirit was to teach what Christ 
 had forborne to tell His disciples because they 
 were not able to bear it; He was to bring to re- 
 membrance what Christ had told and they had 
 failed to remember. From Burxitt: Ver. 1. 
 “6 holiest of God’s children subject to disquiet- 
 ing fears.—Christ’s remedy for fear, viz. faith in 
 God and in Himself.—Vers. 3-4. Christ's argu- 
 ments of consolation in view of His departure.— 
 Ver. 6. As though Christ had said—I am the 
 nuthor of the way that leadeth unto life, the 
 teacher of the truth that directs to it, the giver 
 of the life that is obtained by walking in it.— 
 Ver. 8. Much ignorance may consist with saving 
 grace.—Vers. 13, 14. Our Lord assures His dis- 
 ciples that whatever comforts they enjoyed by 
 Hits presence, they should obtain by their pray- 
 ers.—To pray in the name of Christ is—l. to 
 look unto Christ as having purchased for us this 
 privilege; 2. to pray in the strength of Christ; 
 3. to pray in respect of the present mediation 
 of Christ.—The promise is doubled for the con- 
 firmation of it.—Ver. 15. Christ requires an 
 obedient love, and loving obedience.—Not warlers, 
 but workers are the best servants. [We often 
 work by waiting.—l. R. C.]—The surest evidence 
 of love to Christ is obedience.—Ver. 16. The 
 office of the Holy Spirit—a Comforter [Paraclete ], 
 i.e. an Advocate, an Encourager, a Consoler.— 
 Ver. 18. Christ does not say, I will not safer you 
 to be comfortless, but I will not leave you so.— 
 Ver. 19. Because I live ye shall live also.—While 
 there is vital sap in the root you that are branches 
 shall not wither and die.—Ver.*'21. Christ 
 teaches—l. the necessity of knowledge in order 
 
456 
 
 to practice; 2. the necessity of practice in order 
 to happiness.—J will manifest Myself: Obedient 
 Christians shall not only enjoy the Jenesit of 
 Christ’s love, but also the sense thereof.—We may 
 as rationally think to nourish our bodies with 
 poison, as to enjoy the manifestation of Christ’s 
 love in a way of sin.—Ver. 23. Make our abode 
 denotes—l. the sweet and intimate fellowship be- 
 tween God and the obedient; 2. the perpetuity 
 thereof.—Ver. 26. The great Comforter, the 
 special Teacher—He teaches, 1. condescend- 
 ingly; 2. efficaciously; 8. plainly; 4. unerr- 
 ingly.—The Spirit the Remembrancer, He teaches 
 nothing but what Christ Himself taught.—Ver. 
 27. The world may wish [in words] peace, yet 
 never intend it; or they may wish it and not be 
 able to give it; but Christ’s peace is real and ef- 
 fectual: The world’s peace is freedom from out- 
 ward trouble; Christ’s peace is deliverance from 
 inward guilt, which though it does not give ex- 
 emption from troubles, affords—l. a sanctified 
 improvement of them; 2. an assurance of de- 
 liverance out of them.—Ver. 28. True love to 
 Christ will make us rejoice in His advancement, 
 though it be to our own disadvantage. From 
 M. Henry: Ver.-1. Christ knows our souls in 
 adyersity.—Let not your heart be trowbled—Hle 
 does not say let them not be saddened, but let 
 them not be disquieted: Let not your heart be 
 troubled—keep the heart with all diligence: Let 
 not your heart be troubled—youw that are My 
 chosen, redeemed, sanctified ones.—Ver. 2. A 
 particular declaration as to what we must trust 
 God for—viz. heaven—Heaven will make amends 
 for all.—Heaven is—1l. a house, not a tent; 2. a 
 Father's house, My Father’s and therefore our 
 
 8. a place of mansions; (1) dislinet 
 
 Father's; ὃ. 
 dwellings; (2) durable dwellings; 4, a place of 
 many mansions—for there are (1) many sons to 
 be brought to glory, [(2) many classes of sons]. 
 —If it were not so I would have told you.—The as- 
 surance of heaven, built upon—1. the veracity of 
 His word; 2. the sincerity of His affection.— 
 Ver. 3. The belief of Christ’s second coming an 
 excellent preservative against trouble of heart, 
 Phil. iv. 5, James v. 8.—The coming of Christ is 
 in order to our gathering together unto Him, 2 
 Thess. ii. 1.—The quintessence of heaven's hap- 
 piness is being with Christ, ch. xvii. 24.—Ver. 4. 
 Christ having set heaven before His disciples as 
 the end, here shows them Himself as the way to it. 
 —Ver. 6. The nature of Christ's mediation, He 
 is—l. the way, the highway, Is. xxxv. 9—(1) His 
 own way, Heb. ix. 12; (2) our way; 2. the 
 truth, as opposed to—(1) fiyure, (2) error, (9) de- 
 ception; 3. the life—we are alive unto God only 
 in and through Jesus Christ, Rom. vi. 11.—Zhe 
 way, the truth and the life, He is—1. the beginning, 
 middle and end, in Him we must se¢ owt, go on and 
 finish; 2. as the truth the guide of our way, as 
 the dife the ἐπα οὐ it; 3. the true and living way, 
 there is truth and life zm it as well as at the end 
 of it; 4. the only true way to life-—No man 
 cometh unto the Father but by Me—the necessity ot 
 Christ’s mediation.—Ver. 9. He reproves Philip 
 for—l. not improving his acquaintance with 
 Him as he might have done; 2. his infirmity in 
 the prayer made—we know not what we should 
 pray for as we ought, Rom. viii. 26, and often ask 
 
 THE GOSPEL ACCORDING TO 
 
 Jos; 
 
 JOHN. 
 
 — 
 
 saw the Father in Him; the Father’s—1. wisdom 
 in His doctrine; 2. power in His miracles; 3, 
 holiness in His purity; 4. grace in His acts of 
 grace.—Vers. 10, 11. Christ’s miracles proofs 
 of His divine mission, not only for the conviction 
 of infidels but for the confirmation of disciples. 
 —Vers. 18, 14.. In prayer—l. humility pre- 
 scribed, ye shall ask; 2. liberty allowed, ask 
 anything.—In My name—1. to plead His merit; 
 2. to aim at His glory.—Ver. 16. The Comforter 
 the great New ‘lestament promise.—Ver. 17. 
 Christ is the truth, and He is the Spirit of Christ. 
 —Speak to the children of this world of the sp- 
 erations of the Spirit and you are asa barba- 
 rian.—The experiences of the Saints are the 
 explications of the promises: Paradoxes to 
 others are axioms to them. — Vers. 18-24. 
 The departure of Christ neither total nor final.— 
 Union with Christ the life and felicity of believers. 
 —Ver. 19. Because I live ye shall live also. The 
 life of Christians is bound up in the life of 
 Christ. —Ver. 20. At that day you shall know 
 perfectly what now you see through a glass 
 darkly.—Vers. 21-24. Note—1. The duly of those 
 who claim the dignity of being disciples; 2. the 
 dignity of those who do the duty of disciples.— 
 The returns for love—those who love shall have— 
 1. The Father’s love; 2. Christ’s love; 3. the 
 eomfort of that love.—J will manifest Myself.— 
 Christ’s manifestation of Himself to His disci- 
 ples—l. is done in a distinguishing way to them 
 and not to the world; 2. is justly marvellous in 
 our eyes.—Ver. 23. God will be with obedient be- 
 lievers as at His home.—Vers. 25-27. With two 
 things Christ here comforts believers, that they 
 shoaid be—1l. Under the tuition of His Spirit; 2. 
 Under the influence of Lis peuce.—Ver. 26. He 
 shall teach you all things, as a Spirit—l. of 
 wisdom ; 2. of revelation.—Ver. 27. Peace I leave 
 with you, etc.; observe—l. the legacy bequeathed, 
 viz. peace, which is here put for all good; 
 2. to whom it is bequeathed—to His disciples; 
 3. the manner in which it is left—not as the world 
 giveth; 4. the use that sbould be made of it—to 
 prevent trouble and fear.—Ver. 28. Many that 
 love Christ let their love run in a wrong channel; 
 they think they must be in coutinual pain be- 
 cause of Him, whereas they should rejoice in 
 Him. 
 
 [From Stier: Ver. 1. The already existing 
 faith in God must be the ground of faith in Christ ; 
 and, on the other hand, the perfect faith in God 
 is to be the reswlt of faith in Christ.—Ver. 2. 
 Tfouse is home, where one abides, to which he 
 beiongs, to which he has a right; still more—it 
 is a firm, secure building, provided for all kinds 
 of need.—Many mansions—the household cha- 
 racter of the abodes; many mansions—intimating 
 degrees and distinctions in blessedness.—Ver. 3. 
 His coming again and receiving embraces the whole 
 of His influence, drawing, setting free (ch. xii. 
 32; vill. 85, 86), beginning with the resurrec- 
 tion and ending in His final manifestation.— 
 Ver. 5. When any one in due time, after the Word 
 and Spirit of Christ have long spoken to him, 
 opposes his **we know not,” then becomes he the 
 unbelieving Thomas who will not know and believe, 
 but a genuine Thomas asks for the way in deep 
 earnestness, and will not be long without a per. 
 
 amiss, James iv. 3.—All that saw Christ by faith | fect understanding.—Ver. 6, Christ is as—1. 
 
CHAP. XIV. 1-381. 
 
 457 
 
 Man, the το which offers itself to all men; 2. 
 God, xbsolute, independent truth; 38. Glod-Man, 
 the dfe, that is the fountain of life springing 
 from Him and received by us.—** Yea, Thou art 
 the goal and Thou art also the way: so isa 
 stream goal and way at once: I will bend my 
 energies to go thither where the stream pours 
 itself into the sea, thither where the Son sits at 
 the right hand of the Father; and to reach it I 
 will commit myself to the stream which is 
 ay way, and not only a way which guides me, 
 but a way also which dears me: thus come I to 
 Thee through Thyself, Thou guidest me and 
 bearest me at once.” (THEREMIN).—Ver. 8. Pre- 
 vious to the true ““my Lord and my God” there 
 was no greater honor given to Christ, or higher 
 power ascribed to Him than in this Lord show us 
 the Father. —It sufficeth us ; to see God is bless- 
 edness.—Ver. 9. Christ is the visibility of the 
 Invisible, as far as, and in such a way as, He 
 may be seen.—Ver. 10. Believest thow? That is 
 still the humbling question of the Lord which 
 rebukes the presumption of every aspiring Philip 
 tn life, as it is the consoling question which alle- 
 viates the sorrow of every downcast Martha at 
 the grave.—His words are no other than works, 
 and His works are speaking and testifying words. 
 —Vers. 11-24. The transition from believing to 
 loving ; from believing primarily as the reliance 
 and subjection of knowledge, to loving as not 
 merely the fruit of faith but as already the 
 living germ of the true and living trust of a per- 
 son on a person—as the ajfiance of the heart.— 
 Ver. 12. He sowed, we reap—and the harvest is 
 indeed greater than the seed.—Z go—to death, in- 
 deed, but thereby to the Puther ; away from you, 
 indeed, but thereby the more spiritually and 
 effectually to unite Myself with you.—Vers. 13, 
 14. Let your fuith in My Person become prayer 
 in My name. To pray in the name of Jesus is— 
 1. to mention Him in connection with the thing 
 asked for, appealing to (depending upon) Him; 2. 
 to pray actually in the Person of Christ, that is, 
 as standing in His place; 3. to ask for nothing 
 but what is according to His mind, in Mis interest ; 
 4. to call immediately upon the name of Ilim, 
 who is with the one praying by the Spirit at the 
 same time that He is above with the Father.— 
 Ver. 16. Christ is Himself the one Paraclete, 
 and by His side with lik> personality stands 
 the other.—The acts of the three Persons— 
 asking, giving, abiding.—Paraclete—one who 
 performs all that which a Counsel or Representa- 
 tive, being at the same time an Adviser, can per- 
 form for us.—Ver. 17. The Spirit brings to us 
 the Truth—that is the truth concerning our- 
 selves, the will of God toward us, the way of re- 
 turn to God through Christ ; He shows, glorifies, 
 opens to us this way as truth and life, so that we 
 know what follows in ver. 20.—The world cannot 
 receive Him, because to receive Him requires 
 susceplibility.—The beginning and ground of all 
 knowing is an internal true deholding.—Ver. 18. 
 I will not leave you orphans; they are His little 
 children, ch. xiii. 33.—Ver. 19. Because 7 live ye 
 shall live also; there is no other guarantee for 
 our personal continuance in the integrity of our 
 being than the personality of Christ—all other 
 arguments and hopes of immortality are like 
 shadows and vapor before the light and power 
 
 of this living word.—Ver. 21. 7 will manifest 
 Myself to him; beyond this, promise has nothing 
 greater or higher for man. ([5 not the promise 
 of ver. ὁ greater—J will come again and receive 
 youunio Myself 2—H. R. C.).—Ver. 23. This first 
 loving, which is the point of decision on our 
 part, is the essential germ of life in living faith. 
 —Learn better what dove is, ye zealots, and make 
 the banner of love to the Lord, the sole banner 
 of His Churech!—WMy Father will love him, ete.— 
 the rewarding love for such as thus love (obedi- 
 ently) in full communion or manifestation.—As 
 sin dwells in our hearts as a home, so does the 
 new love which casts it out.—Ver. 26. On acr 
 count of our weakness or our sinfulness, we 
 forget the most familiar words just where they 
 should be remembered, and there is always need 
 that one should stand behind us ready to pro- 
 nounce our duty in our ears.—Let us not scorn 
 in relation to babes in the school of Christ the 
 receiving and the keeping of even the word not 
 understood.—Ver. 27. Pevces the whole salna- 
 tion of man, his re-establishment into final perfect 
 external and internal well-being.—“In the He- 
 brew this little word peace means nothing else 
 but thriviag and prospering” (Luruer).—My 
 peace; the peace which—l. I Myself have, 2. I 
 alone can give, 3. I can give only through fel- 
 lowship with Myself.—Not as the world giveth; 
 public peace is not to be trusted, still less the 
 world’s peace of heart.—The peace of God in 
 Christ is higher than all understanding; higher 
 than all words about it, and deeper than all con: 
 sciousness of it.—Ver. 28. They would rejoice at 
 His departure if they loved Him avight; their 
 love is not yet disinterested enough.—“Up! up! 
 let us go forth to suffering and the fulfilment of 
 the Divine will! Thus does the Lord arouse 
 them, and carry them with Him into His contest, 
 that they may be His followers in the way of 
 suffering.” (BerLens. BiBeEt). 
 
 [From Barnes. Vers. 2, 3. The universe is 
 the dwelling place of My Father; in that. vast 
 abode earth is one mansion, heaven is another; it 
 should not be a matter of grief when we are 
 called to pass from one part of this vast habita- 
 tion to another.—i am about to leave you; but 
 shall still be in the same habitation with you, 
 performing an important work for you.—Ver. 7. 
 uf ye had known Me: they had not a full and 
 accurate knowledge of His character and designs. 
 —Ver. 13. In My name, ἃ, 6. on My account; if a 
 man who has money in a bank authorizes us to 
 draw it, we do it tn his name.—Ver. 15. The evi- 
 dence that a child loves his parents is his being 
 willing without hesitation, gainsaying, or mur- 
 muring, to do all they require him to do.—Ver. 
 16. The o/her Comforter, a compensation for 
 Christ’s absence; it is the office of the Spirit 
 —To furnish to all Christians the instruction 
 and consolation which would be given by the per- 
 sonal presence of Jesus. Ch. xvi. 14.—Ver. 19. 
 Ye shall live also; learn that—1l. The life of 
 the Christian depends on Christ; 2. The faet 
 that Jesus lives is a pledge that all who believe 
 in Him shall be saved.—Ver. 21. Religion ig 
 love.—Ver. 23. We will come unto him with the 
 manifestation of pardon, peace of conscience, 
 and joy inthe Holy Ghost.—WMake our abode, i. ὁ. 
 manifest ourselves in no temporary way.—Ver, 
 
458 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 26. Bring all things ¢o your remembrance ; the 
 Spirit will—l. Δεν πα you of My sayings; 2. 
 Teach you the meaning of them.—Ver. 27. Not 
 as the world giveth—1. Not as the objects which 
 men commonly pursue ; Not as the men of the 
 world give; 3. Not as systems of philosophy and 
 false religion give; 4. My peace is such as meets 
 all the wants of the soul, silences the alarms 
 of conscienee, is fixed amid all external changes, 
 and will abide forever.—Ver. 30. Hath nothing 
 in Me; there is in Me no principle or feeling 
 
 ») 
 “=e 
 
 which he can prevail: temptation has only power 
 because there are some principles of evi (?) in 
 us which accord with the designs of the tempter. 
 (How then could holy Adam have been tempted 
 to a fall ?—H. R. C.) 
 
 [Vers. 13, 14. True faith, wrought by the 
 Spirit, cannot unconditionally ask for anything 
 not in accordance with the will of God; many 
 say: If we had faith we could obtain such a 
 (supposed) blessing for the asking—whereas if 
 our minds were enlightened and purified by true 
 faith we might not regard it as a blessing. | 
 
 that accords with his, and nothing therefore by| 
 
 GLORIFICATION OF THIS PRESENT WORLD. 
 
 (Pericope for Exaudi Sunday chap. xv. 26-chap. xvi. 4; chap. xvi. 
 
 1, 
 
 1|. 
 
 BROUGHT ABOUT BY MEANS OF JUDGMENT, BY THE CON- 
 TINUING OF THE DISCIPLES IN THE LOVE OF CHRIST, AND BY THEIR INFLUENCE UPON THE WORL», 
 IN ORDER TO WHICH HE WILL SEND THEM HIS SPIRIT. AMID THE BURNING VINEYARD-FIRES IN 
 THE VALLEY @F KIDRON. CURIST THE VINE. GLURIFICATION OF THE NOBLE PLANT, AND OF HUS- 
 BANDRY. GLORIFICATION OF FRIENDSHIP AND JOY. THE HOLY EXCOMMUNICATEDNESS (BANISH- 
 MENT) OF THE CHILDREN OF GOD. CONFIRMATION OF THEIR SPIRITUAL LIFE IN FACE OF THE 
 HATRED OF THE WORLD. TH HOLY SPIRIT’S VICTORY IN THEM OVER THE WORLD. DEVELOPMENT 
 OF CURISTIANITY THROUGH THE HOLY SPIRIT. 
 
 CHAP; OV. 1.--- πὰρ XVI. 1d: 
 
 5-15 Pericope for Cantate 
 Sunday). 
 
 1. The love of Jesus as the source of love to Him (Vers. 1-10). 
 
 2 Iam the true vine,’ and my Father is the husbandman. Every branch in 
 me that beareth not fruit he taketh away [2’pz:, cutteth off ]: and every branch that 
 beareth fruit, he purgeth [χαϑαέρει, cutteth partially, pruneth, cleanseth] it, that it 
 Now ye are clean through [Ye are clean al- 
 realy because of, by reason of ] the word which I have spoken unto you. Abide 
 As the branch cannot bear fruit of itself, except it abide in 
 I am the vine, ye 
 He that abideth in me, and I in him, the same bringeth forth 
 eth} much fruit; for without Lapart from] me ye can do nothing. “Tf a man 
 [any one] abide not in me, he is cast forth as a [the] branch, and is w rithered ; and 
 oather them, ad east them into the fire,? and they are burned [they 
 If ye abide in me, and my words abide in you, ye shall 
 [may]* ask what [whatsoever | ye will, and it shall [will] be done unto you. 
 
 so shall ye be 
 
 continue [abide] 
 If ye keep my commandments, ye shall ( will] abide in my love; 
 eyen as | have kept my Father’s commandments, and abide in his love. 
 
 Rl Day 
 
 These things have I spoken unto you, that my joy might remain [may be} in 
 This is my 
 
 Θ᾽ may bring forth | bear] more fruit. 
 4 
 in me, and [in you. 
 5 the vine; no more [80 neither] can ye, except ye abide in me. 
 are the branches. 
 6 [bear 
 men [they] g 
 7 burn (quickly and readily ). 
 8 Herein [Therein] is my Father glorified, that ye bear much fruit ; 
 [and ye will become (thus for the first time truly }}] my disciples. 
 9 As the Father hath loved me, so [thus also] have I loved you: 
 10 ye in my love. 
 2. Joy (Vers 
 1i 
 2 you, and that your joy might be full [may be made full, filled up]. 
 13 
 
 3 commandment, That ye love one another, as I have [omit have] loved you. 
 
 Greater 
 love hath no man [10 one] than this, that a man [he] lay down his life for his 
 
14, 
 
 16 
 
 17 
 
 26 
 27 
 
 9 
 
 CHAPS. XV. 1-27.—XVI_ 1-15. 459 
 
 15 friends. Ye are my friends, if ye do whatsoever [what]®I command you. Hence- 
 forth I call you not [No longer do I call you] servants; for the servant knoweth 
 not what his lord doeth: but I have called you friends; for all things that I haye 
 heard of [which I heard from] my Father I have [ont have] made known unto you. 
 Ye have not chosen me, but I have chosen you [Ye did not choose me, but I chose 
 you], and ordained [appointed] you, that ye should [may] go and bring forth [bear] 
 fruit, and that your fruit should [may] remain ; [in order] that whatsoever ye shall 
 ask of the Father in my name, he may give it you. These things I command you, 
 [in order] that ye [may] love one another. 
 
 8. Steadfastness in view of the hatred of the world (Vers. 18-25). 
 
 If the world hate you, ye [omit ye] know that it [hath] hated me before it hated 
 [omit it hated] you.’ If ye were of the world, the world would love his [its] own 
 [in you]; but because ye are not of the world, byt I have chosen you out of the 
 world, therefore the world hateth you. Remember the word that I said unto you, 
 The servant is not greater than his lord. If they have [omit have] persecuted 
 me, they will also persecute you; if they have kept my saying [if* they kept my 
 word] they will keep yours also.” But all these things will they do unto you® for my 
 name’s sake, because they know not him that sent me. It I had not come and 
 spoken unto them, they had not had sin [would have no sin®]; but now they have 
 no cloak [pretext, excuse] for their sin. He that hateth me hateth my Father 
 also. If I had not done among them the works which none [no] other man 
 did,” they had not had [they would have no] sin: but now have they [they have] 
 both seen and hated both me and my Father. But this cometh to pass, that [But in 
 order that] the word might [may] be fulfilled that is written in their law, They 
 hated me without a cause (Ps. xxxv. 19; Ixix. 4). 
 
 4. Promise of the Holy Ghost as the strength of martyrdom (Ver. 26 to Chap. xvi. 6). 
 
 But" when the Comforter [Paraclete] is come, whom I will [shall] send unto you 
 from the Father, even [omit even] the Spirit of truth, which [who] proceedeth from 
 the Father, he shall testify [will bear witness, μαρτυρήσει] of me: And ye also shall 
 bear witness [But ye also bear witness, or, are witnesses, xa? ὑμεῖς δὲ μαρτυρεῖτε] !}3 
 XVI. 1 because [for] ye have been [are] with me from the beginning. These 
 things have I spoken unto you, that ye should [may] not be offended [fall 
 through offence]. They shall [will] put you out of the synagogues [excommunicate 
 you]: yea the time [hour] cometh, that whosoever [when every man that] killeth 
 you will think that he doeth God service [a sacrificial service, or, that he is offer- 
 ing service to God]. And these things will they do unto you [omit unto youl,’ be- 
 cause they have not known the Father, nor me [they neither know the Father nor 
 me]. But these things have I told you [But I have spoken these things unto you], 
 that when the time shall come [when the (their)"* hour cometh], ye may remember 
 that I told you of them [ye may remember them as I told you, or, ye may remem- 
 ber that I myself told you of them].”° And these things I said not unto you [I told 
 you not] at the beginning, because I was with you. But now I go my way [ὑπόγω, 
 see ver. 7] to him that sent me; and none of you asketh me, Whither goest thou? 
 But [Yet] because I have said these things unto you, sorrow hath filled your heart. 
 
 5. The Holy Ghost as the strength of the victory over the world (Vers. 7-11). 
 
 Nevertheless [But] 1 tell you the truth; It is expedient for you that I go away 
 [depart, ἀπέλθω] ; for if I go not away [do not depart], the Comforter [the Para- 
 elete] will not come unto you; but if I depart [go, shall have gone, zopsu4a],'* 1 
 will send him unto you. And when he is come, he will reprove the world οἵ sin, 
 and of righteousness, and of judgment [he will convince and convict the world, or, 
 bring conviction to the world concerning, or, in regard to sin, and to righteousness, 
 and to judgment, ἐλέγξει τὸν χύσμον περὶ ἁμαρτίας χαὶ περὶ διχαιυσύνης zat περὶ χρίσεως |." 
 Of [In regard to] sin (that it is rooted and essentially consists in the fact), because 
 
460 THE GOSPEL ACCORDING TO JOHN. : 
 
 10 [that'*] they believe not on me; Of [In regard to] righteousness (that it becomes 
 manifest in the fact), because [that] I (glorified) go to my [the] Father, and ye see 
 
 11 me no more (whereby grace and judgment are indicated) ; Of [Inregard to] judgment, 
 because [that] the prince of this world is [hath been] judged (in the work of redemp- 
 tion), 
 
 6. Promise of the Holy Ghost as the Spirit of the glorification of Christ, and the revelation of the future. 
 (Vers. 12-15.) 
 
 12,13 I have yet many things to say unto you, but ye cannot bear them now. How- 
 beit [But] when he, the Spirit of truth is come, he will guide you into all truth [all 
 the truth, or, the whole truth, εἰς τὴν ἀλήϑειαν πᾶσαν""] : tor he shall [will] not speak 
 of [from] himself; but whatsoever he shall hear [he heareth],” that shall he speak 
 (he will speak about]: and he will shew you [tell you, proclaim to you] things to 
 
 14 come. He shall [will] glorify me: for he shall receive of mine [he will take of 
 what is mine, é% τοῦ ἐμοῦ Ajpdetae],and shall shew [will tell, proclaim] ἐξ unto you. 
 
 15 All things that the Father hath are mine: therefore said I [for this cause I said], 
 that he shall take of mine [he taketh of what is mine, ἐκ τοῦ ἐμοῦ Aapfdver],” and 
 shall shew: [will tell, proclaim] ἐξ unto you. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1.—_[Dr. Lange translates ἡ ἄμπελος ἡ ἀληθιν H, “der wesentliche Weinstock,” the essential vine, and inserts 
 the gloss: “ Wurzel und Stamm des persinlichen Liebesrcichs,’ root and stem of the personal love-kingdom. We have no 
 precise equivalent in English for ἀληθινός, wahrhaftig, veritable, to distinguish it from ἁἀ λ θ ἧς, true. ᾿Αληθινός, verus, i8 
 irue in the sense of true to the idea, genuine, primitive, essential, as distinct from what is derived, copied, typical, shadowy 
 and more or less imperfect: while ἀληθής, verax, is trne in opposition to false. Christ is the true, veritable, perfect Light, 
 Bread, Shepherd, Vine, in distinction from all reflected light, eéc., as well as in opposition to false light, efc. See the remarks 
 on ch. i. 9; vi. 32, and Trench’s Synonyms of the New Yestament, ὁ ὃ. Our true has both meanings and is therefore retained 
 by most translutors.—P. 8.] ὃ 
 
 2 Ver. G.—With the article τὸ πῦρ, in accordance with Codd. A. G. K.S8in., e¢e., Tischendorf; the Recepta and Lachmann, 
 in accordance with B. D., efe., have πῦρ without the article. ‘lhe passage is not, as Meyer thinks, to be estimated in accord- 
 ance with Mark ix. 22, as here a particular fire is in view. See the exegesis. 
 
 8 Ver. 7.—The Aorist αἰτήσασθε, in accordance with A. B. D.,etc., Lachmann, Tischendorf, instead of the Future airy- 
 σεσθε. [Codd. %, 10. ἃ. IL, etc., have the latter reading]. , 
 
 4 Ver. 8.—The reading γενήσεσθε | s.] A. BE. G., efc., Tischendorf, was probably changed into γένησθε (Codd. B. D. L, εἰσ.» 
 Lachmann) on account of the strangeness of the expression. Also in accordance with the φέρητε (Meyer). 
 
 5 Ver. 11.—In accordance with Codd. A. B. D.,efe., Vulgate, Lachmann, Tischendorf. 7 instead of μείνῃ. [Cod. &. gives 
 the latter. Tregelles, Tischend., ed. 8th, Alford, Westcott and Hort, following A. B. D., agree in reading 7.—P. 8.] 
 
 6 Ver. 14.—The 15th verse seems to favor the Recepta ὅσα (Cod. A.., efc.) more than the ἅ (Codd. B. D. Sin., ete.) received 
 by Lachmann and 'Vischendorf. ['Lischendorf, in ed. 1859, gives ὃ, in accurdance with what he declares to be the reading 
 of B.; in ed. 8, he gives ἁ.] β 
 
 7 Ver. 18.—[Tischendorf, Ed. 8, in accordance with ἐᾷ, Ὁ D., efc., reads: γινώσκετε ὅτι ἐμὲ πρῶτον (without ὑμῶν) μεμί- 
 onxev, but Tregelles, Alford, Westcott and Hort retain ὑμῶν, which is sufficiently supported by %.° A. B.L. N. X., efe.—P. 8.] 
 
 8 Ver. 21.—In accordance with Codd. [8.3] B. D.* L., eéc., Lachmann, ‘Tischendortf | Alford, etc.], we should read εἰς ὑμᾶς͵ 
 instead of ὑμῖν [text. rec.] 
 
 9 Ver. 22.—| Or lit.: would not have δίη, ἁμαρτίαν οὐκ εἴχοσαν. The Alexandrian form εἴχοσαν for εἶχον is sustained 
 by %. B. L. N-# ΤΠ, Ovig., Cyr., and adopted by Lachm., Tischend., Treg., Alf, Westc. and H. So also in ver. 24. Meyer 
 (p. 530) objects for the reason that the Alexandrian form is established only in one passage, Rom. iii. 13,in a quotation from 
 the Sapt. (ἐδολιοῦσαν). Buttmann (as quoted by Meyer) conjectures that etxoray arose from the original εἶχον av, but of 
 ay there is no trace in the critical authorities, nor is it necessary.—P. 8.] 
 
 10 Ver 24.—[Lange, Lachmn., Tischend., ed. 8, Alf., Treg, read ἐποίησεν did, in accordance with δὲ. A. B. D., efc., instead 
 of the lect. rec. πεποίηκεν, has done —P. 8.] 
 
 11 Ver. 26.—[‘Tischendorf, Ed. 8, omits δὲς in accordance with δῷ. B. A., εἰς. Alford brackets it.—P. 8.] 
 
 15 Ver, 97.---ἰ δέ after ὑμεῖς is omitted by D., Vulg., Syr., but retained by Tischend., Alf., ete.—waprvpetre, on account of 
 καί... δέ, and the reason ὅτι «x. τ. A., must be taken as indicative, not as imperative, which is too abrupt.—P.8.] 
 
 18 Ch. xvi, ver. 3.—Yycy is omitted in accordance with decisive authorities. [Codd. A. B. Τ᾿. A., efc., omit; δῷ. D. L, ete., 
 
 ive it. 
 = 14 he, 4.—The ἡ ὥρα αὐτῶν [their hour] in Lachmann in accordance with A. B., efc., seems to be occasioned by the 
 second αὐτῶν, which probably originally stood before μνημονεύητε (Meyer). [jX. D., ete., Tischend., ed. 8, omit αὐτῶν, Alford, 
 Westcott and Hort retain it.—P. 8.] 
 
 15 Ver.4.—[Some MSS. omit the second αὐτῶν, others ὑμῖν. See the apparatus in Tischend., ed.8, who reads μνημονεύητε 
 αὐτῶν, ὅτι ἐγὼ εἶπον ὑμῖν.---Ρ, 3.] : 
 
 6 Ver. 7.—|The E. V. reverses the distinction between ἀπέλθω, to depart (from earth), and πορεύομαι, to go (to heaven), 
 The one here signifies the starting point, the other the goal, of Christ’s journey ; as Bengel, with his usual sagacity, suggests : 
 “ἀπέλθω, πορευθῶ. abiero, vrofectus ero. Differunt verba; illud terminum a quo, hoc terminum ad quem magis spectat.” 
 In German the difference is well rendered by De Wette and Lange: weggehen, hingehen.—P. S.]} 
 
 li Ver, 8.—{The E. V. reprove is certainly too weak for ἐλέγξει, which implies both a convincing unto salvation and a 
 convicting unto condemnation. See the Exec. Norrs, and the remarks of Meyer (p. 551), who likewise ascribes to the ἔλεγξις 
 the double aim of conversion (1 Cor. xiv. 24 f.) and condemnation (Acts xxiv. 25; Rom. xi. 7 ff.), in opposition to Hrasmus, 
 De Wette, etc., who confine it to the latter. The first example of the ἐλεγξις of the Spirit as effected through the apostles, is 
 the pentecostal sermon οἵ Peter, Acts ii. and its double effect. Webster and Wilkinson: “ ἐλέγξει means (1) convince by 
 proot, (2) convict, (3) reprove or rebuke . .. The passage is to be interpreted by the preaching of the apostles, or rather, 
 of the Spirit by them (Matt. x. 20). In their discourses, recorded in the Acts, these three objects are the most prominent: 
 (1) Christ the only Saviour, and rejection of Him fatal and damning sin. (2) Righteousness or justification, through the 
 exaltation and intercession of Christ. (9) The kingdom of Christ, instead of Satan’s, now, and to be perfected in the final 
 judement.”’—P. 8. 
 
 18 Ver, 8.—[{I ἽΝΑ given in this verse the translation of Lange with his explanatery insertions. Te takes ὅτι ἴῃ the 
 demonstrative sense (—tovTo 6, τι), as pointing out the object uf the preceding words. Alford and Noyes retain the 
 A. V. because (ὅτι, causal=&2 τοῦτο 6, τι). It can also be rendered ‘in that,” or “inasmuch as” (6Tt=eis ἐκεῖνο OTL, 
 ji. 18; ix. 17; xi. 51). See the Exec. Nores.—P. 5. 
 
 Ver, 13 —The reading εἰς τὴν ἀλήθειαν πᾶσαν in Codd. A. B., Origen, efe., Lachmann. [Tischendorf reads ἐν τῇ ἀλη- 
 θείᾳ πάσῃ (which is more common after ὁδηγέω), in accordance with δῷ. D. L., Bas., Epiph., Tert., Noy., Hil. The text. 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 461 
 
 rec.: εἷς πᾶσαν τὴν ἀλήθειαν. Tregelles, Alford, Westc. and Hort agree with Lachm. and Lange in reading eis τὴν ἀλήθειαν 
 
 x 
 
 macav.—P. S.] 
 
 2 Ver. 13. [The text. rec. reads ἀκούσῃ; Tischendorf, ed. of 1859, Tregelles, Alford, Westc. and H., give ἀκούσει 
 
 in accordance with B. Ὁ. Ἐπὶ; Tischend., in ed. 8, gives ἀκούει with ἐᾷ. L. 
 
 transmission.)—P. 8.] 
 
 Lange translates: hull heurd (historicat 
 
 21 Ver. 15. In accordance with Codd, A. B., Lachmann, Tischendorf λαμβάνει instead of the Recepta λήψεται. [N.2 
 A. have the latter reading (or rather λήμψεται), but λαμβάνει is better supported, and adopted by 'Vischend., ed. 8th, 
 5] 
 
 Treg., Alf., Westc. and H.—P. 8 
 
 EXEGETICAL AND CRITICAL. 
 
 [The parabolic discourse or allegory of the 
 Vine and the Branches is the second of the two 
 παροιμίαι recorded in the Gospel of John; the 
 other being the parable of the Good Shepherd, 
 ch. x. See the remarks p. 517 f. It illustrates, 
 under the figure of the noblest of frnit-bearing 
 plants, the precious truth of the organic life- 
 union of Christ with believers: He is the only 
 source of their spiritual life and fruitfulness ; 
 they live in Him and of Him; and apart from 
 Him they must inevitably wither and die, like 
 the branches cut off from the parent stem, al- 
 though they may retain for a little while a de- 
 ceitful greenness and appearance of life. The 
 sime truth is set forth by Paul under the simi- 
 litude of the head and the members, Eph. v. 380; 
 Colne Zor. 19: Romy xu. oO: 1 Cor x. 17; 
 xii. 20, 27. In Archbishop Trench’s Studies on 
 the Gospels, pp. 273-286, there is a suggestive 
 exegetical essay on vers. 1-6.—P.S.] 
 
 Ver. 1. 1 am the true vine, efec. [Ryo 
 εἰμι ἡ ἄμπελος ἡ ἀληϑινή, καὶ ὁ πατῆῇρ 
 μου ὁ γεωργός ἐστι].-Ἴ 6 new meditation 
 takes for granted a preceding pause; the figure 
 chosen by the Lord presupposes a particular in- 
 ducement toits selection. Various conjectures 
 as to the inducement: 
 
 1. It was presented by the golden vine on the 
 
 door of the temple (Josephus Anf. xv. 11, 8; De| 
 
 bello Jud. v. 5, 4), viewed during a stay in the 
 temple (Jerome, Rosenmiiller), or seen from a 
 distance in the moonlight (Lampe). [This 
 golden vine was one of the chief ornaments of 
 Herod’s temple and no doubt a symbol of the 
 theocracy which is called ‘a noble vine’ (Jer. ii. 
 Dieeconip: (sa. vy. (i, Bizek. xix. [0 Π3 Ps. 
 Ixxx. 8-19); yet Christ would scarcely set Him- 
 self over against a dead image of man’s work- 
 manship.—P. 8. ] : 
 
 2. The sight of the wine-cup at the Lord’s 
 supper (see Matt. xxvi. 28; Grotius, Nosselt, 
 Meyer). [Ewald, Trench. The communion wine, 
 the γέννημα τοῦ ἀμπέλου (Matt. xxvi. 28), which 
 He had declared to be the symbol of His blood 
 shed for the remission of sins, presented un- 
 doubtedly the nearest motive for this discourse 
 on the closest union between Christ and His peo- 
 ple, which is embodied in the sacrament of 
 union with Christ and His people. Yet this does 
 not exclude an external occasion such as is sug- 
 gested by Lange, sud 6.—P. 8.] 
 
 3. A vine which, from the house, had shot its 
 tendrils into the guest-chamber (Knapp, Tho- 
 luck). 
 
 4. The view of vineyards reposing outside in 
 the full moon (Storr). 
 
 5. Only the mental recollection of the Old 
 Testament figure (Is. v. 1; Jer. ii. 21; Ezek. xv. 
 2; xix. 10; Vs. lxxx. 8; Liicke, Baumg.-Crusius. 
 
 second conjecture] considered as relating to 
 Christ and the disciples who were about Him 
 (Hofmann). 
 
 6. The walk down to Kedron through the 
 vineyards (Lampe, Lange) [in his Leben Jesu, 
 followed by Godet (IL. 406), who supposes that 
 Christ, seeing a vine with branches, stopped on 
 the way, gathered [is disciples around Him and 
 spoke this parable.—P. 8. ] 
 
 We, however, in upholding this latter view, 
 proceed from the supposition that there were 
 burning along the sides of the valley of Kedron 
 nocturnal vineyard-fires,—for the burning of 
 the cut-off branches is a principal point of con- 
 sideration. It was 1. the time of year for the 
 vineyard-fires, 2. for the cleansing of the vine, 
 3. for the burning of the offal from the Paschal 
 lamb; this last was strictly commanded (Ex, xii. 
 10; Num. ix. 12) and might easily have been per- 
 formed in connection with the duties appertain- 
 ing to vine-dressing (see Leben Jesu 11. 8, p. 
 1425). The Easter-fires which the Gallic and 
 British Churches caused to be kindled in the 
 night following Maundy-Thursday, point to the 
 celebration of the Lord’s Supper as obtaining in 
 Asia Minor and, through this, back to the Jewish 
 Paschal-fires. 
 
 Jesus’ discourse concerning the vine is neither 
 an allegory nora parable, but a parabolic dis- 
 course, and that a symbolical one (see chap. x.). 
 
 The essential Vine, not the ‘‘real.”  [Comp. 
 on adydivéc the first Texruan Nors.—P.S.| That 
 which the earthly vine is figuratively as a sym- 
 bol, that which the people of Israel was as a type 
 (Ps. Ixxx. 8; Jer. ii. 21), Christ is in radical es- 
 sentiality; He is the trunk-root and stem of the 
 kingdom of love, of its invigorating and inspirit- 
 ing fruit and effect: festive joy doth the vine re- 
 present in an earthly figure, more a child of the 
 heavenly sun than of earthly soil. [The com- 
 parison with the Ὁ. T. theocracy (defended also 
 by Ebrard and Hengstenberg who tind in ἀληϑενῇ 
 an antithesis to the unfruitful vine of the Jewish 
 theocracy) is not so natural here, since Christ 
 represents Himself, and not His Church, as the 
 true Vine, te. the reality of the idea which is 
 figuratively represented in the natural vine.— 
 PSs 
 
 Ye the branches [ὑμεῖς τὰ κλήματα, 
 ver. 5.—P.S.] 1. Christ the principle of dis- 
 cipleship, bearing and quickening all through 
 His Spirit; 2. they an organic whole with Him, 
 through the communion of His Spirit. 
 
 The husbandman. [γεωργός, the owner 
 of the vineyard as well asthe laborer, is a more 
 dignified term than ἀμπελουργός, ἱ. e. the vine- 
 dresser or actual cultivator of the vine. King 
 Uzziah is called γεωργός, 2 Chr. xxvi. 10, and the 
 leaders of the Jewish theocracy γεωργοί, Matt. 
 xxi. 81-41. Trench: ‘+ Not that the γεωργός need 
 be assumed to ‘purge’ or prune only by the 
 hand of others. The labor of the vineyard is ex- 
 
 [Alford who, however, combines with this the | actly of that lighter kind, in which the proprie- 
 
462 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 tor might be well pleased himself to take a 
 share.” Wordsworth: ‘He tills our hearts with 
 the ploughstare of His word, and scatters the 
 sceds of His precepts there, and sends us the 
 dew and rain of the Spirit, that He may reap the 
 fruits of holiness.”—P. 5.1 God’s rule over the 
 world is 1. a personal government; 2. a teleolog- 
 ical government: establishment, culture, per- 
 fection of the kingdom of love; 8. a government 
 exercised upon Christ as the centre of the world 
 and upon Ifis disciples as His organs; a strict 
 ani wise government corresponding with the 
 noble nature of the Vine; a government realiz- 
 ing the destiny of the Vine, partly through a cut- 
 ting off of the useless, partly through a pruning 
 of the serviceable, branches (judgments and 
 purifyings). [Arians used this passage, as im- 
 plying that the Son was a creature and entirely 
 subordinated to the Father. But Christ calls 
 Himself the true Vine, not in His eternal divine 
 nature, but in His historical mediatorial charac- 
 ter and work. Augustine: Quamvis autem Chris- 
 tus vitis non esset, nisi homo esset, tamen istam gra- 
 tiam palmitibus non preberet, nisi etiam Deus 
 essel.—P.S.] 
 
 Ver. 2.. Every branch in me that beareth 
 not fruit, he taketh away [Πᾶν κλῆμα ἐν 
 ἐμοὶ μὴ φέρον καρπόν, aipet αὐτό] —In Me; 
 namely in organic intimacy, ἐν éuo/.* Antithe- 
 sis of the non-fruit-bearing and fruit-bearing 
 branches. The circumstance that the iruit-bear- 
 ing branches are not placed in the fore-ground, 
 is indicative of the occasion which suggested the 
 figure: the view of thevineyard-fires. The ground 
 of unfruitfulness is declared in the following, ver. 
 4. The natural degeneracy of the proud shoots 
 (Luther) which are not governed by the noble 
 impulse of the vine, but are common, useless 
 wood, is made a figure of the moral misconduct 
 of such of Christ’s members as stand in the ex- 
 ternal connection of discipleship, without, how- 
 ever, remaining internally connected with Him. 
 [The fruits of the Spirit are enumerated Gal. v. 
 22.—P. 8.] 
 
 Every (branch) that beareth fruit, he 
 pruneth (cleanseth) it [καϑαΐίρει avto].— 
 Seeming to attack ¢heir lives also with the knife, 
 as is indicated by the similarity of sound: αἴρει, 
 καϑαίρει. The purgings here mentioned are to 
 be referred to the providences of the Father. 
 Chrysostom calls them πειρασμοί; Augustine: cas- 
 tigationes dei (‘* sunt emendatorie, non interfecto- 
 rie’). {Bengel: afflictiotnterna et externa; Trench 
 and others refer the purging to the whole process 
 of sanctification which includes temptations and 
 afflictions.—P.S.] The purging itself is not, in- 
 deed, accomplished without the co-operation of 
 
 ἢ: [Trench emphasizes the ἐν ἐμοί. “All infants baptized 
 into Christ are in Him; planted together in the likeness of 
 His death, but it remains tor themselves to determine whether 
 by beiieving and obeying they shall make the potential bless- 
 ings of this position actually theirown; whether that fellow- 
 ship with Christ, which has been so freely given to them, 
 shall unfold itself into the new creation.”—P. 8.] 
 
 + [Bengel: * swavis rhythmus.” Yet no more thana rhythm, 
 for καθαίρω is not derived from αἴρω (which would require 
 καταίρωῚ, but isa technical term for pruning or cleansing a 
 vine or tree of useless branches. But there is a connection 
 between καθαίρειν and καθαρός: we are purified by being 
 proned. “Cleanliness and fruitfalness,” says Bengel, δ mu- 
 tually assist one another.” ‘Che two wav κλῆμα are absolute 
 al a τ νω emphatically placed first,.as i. 12; vi. 39; xvii. 
 2.—P. 8. 
 
 the internal judgment of the Spirit (Gal ii. 19); 
 here, however, Christ has in view those divine 
 judgments, such as overtook the disciples in the 
 Passion-night.—That it may bear more fruit 
 [iva καρπὸν πλείονα gépy).—The relation 
 between Christ and His disciples is here indicated 
 in such general terms as to render it impossible 
 for the branches to denote only the Apostles, or 
 the fruits official fruits merely. The general 
 fruits of spiritual fellowship with Christ, par- 
 ticularly as fruits of love, constitute the meaning, 
 Such fruits were, doubtless, to make their first 
 appearance as results of the ministry of the Apos- 
 tles, there being, indeed no true official fruits 
 independent of the fruits of their labors. 
 
 Ver. ὃ. Ye are clean already [Ἢ δη ὑμεῖς 
 καϑαροί ἐστε, clean by virtue of your con- 
 nection with the root and stem, and yet in need 
 of being cleansed as branches, ver. 2 (καϑαίρει); 
 mundi alque mundandi . . quis enim in hac vita sic 
 mundus, ut non sit magis magisque mundandus 3 
 (Augustine). Clean objectively, as being justi- 
 fied in Christ, in need of cleansing subjectively, 
 as to sanctification.—P. S.]—See chap. xiii. 10. 
 It isa question whether the idea presented is 
 that of men already purified in antithesis to those 
 whose purification is yet future (Meyer), or that 
 of an internal principial purification, which they 
 already possess, in antithesis to the external 
 purification which they still lack and must now 
 receive (Leben Jesu, Tholuck). We regard the 
 latter antithesis as the one intended and agree- 
 ing with the context.—The noble vine-branch 
 is clean in respect of its inward vitality, but, 
 nevertheless, it must be purged from wild out- 
 growths, shoots and appendicles. The purify- 
 ing word of Jesus that made the disciples clean 
 from within (see chap. vi. 57), must be sup- 
 plemented from without by the Father’s school 
 of suffering; the latter, however, was not te 
 give them the principle of purity, but to strengihen 
 it and free it from the danger of degeneration. 
 In this school of suffering their purification must 
 be rendered complete through their abiding in 
 Him. 
 
 [By reason of the word which I have 
 spoken to you, δεὰ τὸν λόγον---διὰ indi- 
 cates the ground or reason, as vi. 57. The 
 living word of Christ received by faith into the 
 heart and dwelling there (comp. ver. 7, τὰ ῥή- 
 ματά μου ἐν ὑμῖν μείνοντα) is the principle of re- 
 generation and purification (xvil, 17; James i. 
 18; 1 Pet. i. 23; Eph. v. 26). It is not said by 
 reason of baptism; the apostles were not bap- 
 tized (except with the preparatory baptism of 
 John), and regeneration is possible still without 
 water baptism, which receives its force and effi- 
 cacy only from the word and power of the Spirit 
 present with it and working through it. Augus- 
 tine who otherwise, as most of the fathers, has 
 an exaggerated view of the efficacy and necessity 
 of water baptism, remarks: ‘‘Why did He not 
 say: ‘Ye are clean by baptism?’ Because it is 
 the word which cleanses in the water. Take 
 away the word, and what is the water? Add the 
 word to the element, andit becomes a sacrament. 
 Whence is this power of the water that it touches 
 the body and the heart is cleansed? Whence, 
 but because the word operates not merely in be- 
 ing spoken, but in being believed.”—P. 5.1 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 Ver. 4. Abide in Me and 1 in you 
 Meivate ἐν ἐμοί, κἀγὼ ἐν ὑμῖν]. -—Not 
 “on Me” (Meyer) but ‘in Me,” ὦ, 6. in the true 
 internal vital connection of spiritual communion 
 with Christ. The abiding in Him is the condi- 
 tion whereon depends His ability to abide in 
 them. ‘The interpretation: ‘Take heed that I 
 may abide in you” (Grotius), likewise converts 
 the promise into a condition, and that the one 
 already declared: ‘Abide in Me.” [Meyer 
 supplies to κἀγὼ ἐν ὑμῖν, with Lange, weve, L shall 
 abide; but Bengel, Godet, Trench supply, with 
 Grotius, μείνω, Labide. Bengel: Facite ut maneatis 
 in me, et ul ego maneam in vobis. Trench: ‘Juke 
 heed that ye abide in Me, and that I abide in 
 you.” ‘This is supported by ver. 7 (μείνῃ), but it 
 is grammatically less natural than the usual in- 
 terpretation, which makes the second clause a 
 promise.—P. 5.1 
 
 As the branch cannot bear fruit of it- 
 self [καϑὼς τὸ κλῆμα ov δύναται καρπὸν 
 φέρειν ag’ ἑαυτοῦ].--- 6 thing treated of 
 here is, manifestly, the abiding of the branch as 
 a noble branch in the vine, not merely as a shoot 
 on the vine. ‘This is the condition of -fruit-bear- 
 ing. ‘ne same law applies to the disciples: so 
 meither can ye [οὔτως οὐδὲ ὑμεῖς, ἐὰν 
 μὴ ἐν ἐμοὶ μένητ εἼ.---ἴὶ is no question here 
 of the natural inability of the old man (Augus- 
 tine), but of the simple organic dependence of 
 the believer on Christ; though with this de- 
 pendence, the effect of such inability, or the con- 
 stant danger of turning into a proud shoot again, 
 is taken for granted alsc. The sort of synergism 
 expressed under the supposition of abiding in 
 Christ is explained by the figure itself; nothing 
 without Him, everything in connection with Him. 
 This is fulfilled, in the case of the branch, in or- 
 ganic vitality; in the case of the disciples, in free 
 personality. 
 
 Ver. 5. [am the Vine, ye are the branches 
 [Ἐγώ εἰμε ἡ ἄμπελος, ὑμεῖς τὰ κλήματα]. 
 —The positive antithesis to the negative declara- 
 tion ver. 4. At the same time, however, an em- 
 phasizing of the organic contrast: IL the Vine== 
 principle; ye the branches=organs entirely 
 conditional upon the Vine and dependent upon 
 it.—And [in him, abide, namely.—For apart 
 from Me.—Without fellowship with Me [χωρὶς 
 Euov—yupicdéivtec ἀπ’ ἐμοῦ, separate from Me, 
 which is more than without Me.—P.8.]—Ye can 
 do nothing [ov δύνασϑε ποιεῖν οὐ ὃ ἐν]. 
 Properly, ye cannot be productive and creative 
 as vine-branches. Hence, Christ. is speaking of 
 specifically Christian labors and achievements. 
 Christian vital activity is entirely dependent 
 upon vital communion with Christ. Even such 
 noble things as } recede conversion are, so far as 
 they are noble, done in the truth of the Logos 
 (Olshausen); but it is only through commumon 
 with the Christ of history that a man attains to 
 the performance of Christian acts, new works, 
 deeds of faith, God-like deeds,—or, in fine, that 
 ὃ man brings forth fruit. “Ηρ doth 
 
 Luther: 
 not here speak of a natural or worldly hfe and 
 conduct, but of fruits of the Gospel.” 
 
 [The passage plainly asserts the total spiritual 
 inability and unfruitfulness of man without vital 
 connection with Christ, and so far is a strong 
 proof-text for Augustinian and against Pelagian 
 
 463 
 
 views. Augustine says that Christ spoke thug 
 “ἐμὲ responderet futuro Pelagio.” Calvin: ‘* Non 
 tuntwin co-operantis sue gratiz auxilium hie com- 
 mendut, sed nos penitus privat omni virtute nisi quam 
 suppeditat ipse nobis.” Yet the passage has fre- 
 quently been applied without proper discrimina- 
 tion. Christ speaks herenot of natural morality 
 and civil righteousness, which has nothing to do 
 with man’s salv: ation, but of spiritual righteous- 
 ness and fruits of the gospel; nor does He speak 
 of unconverted men, but of Christians who even 
 after their conversion are in constant need of His 
 grace for the performance of any Christian work. 
 Christ is the beginuing, middle and end of spiri- 
 tual life; wecan do nothing without Him, but 
 much, yea, every thing with Him. Trench says: 
 ‘Tt is a poor aud inadequate interpretation of 
 the words ‘ Without Me’ to make them to mean, 
 ‘Ye can do nothing wrtd ye are in Me and have 
 My grace.’ It is rather, ‘After ye are in Me, 
 ye can even then accomplish nothing except ye 
 draw life and strength from Me... . From first 
 to last it is Tthat must work in and through you.’ 
 We have a warning here to the regenerate man 
 that he never seck to do aught of himself; not a 
 declaration that the unregenerate is unable todo 
 aught.’—P. 8 
 
 Ver. 6. If any one abide not in Me [ἐὰν 
 fy Tig pévy év £ Herd —Properly, shi au tL a 
 have abode é| ξω 
 ὡς τὸ κλῆμα καὶ ἐξαράνϑη, καὶ κα Ρ 
 αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν, Kal καί- 
 εται]. —TI.e. already cast forth (or cast out, ἔξω, 
 viz. trom the vineyard, ἐς 6. the true Church), like 
 the branch [τὸ κλήμα, sc. τὸ ἄχρηστον (Euthym.), 
 the uscless branch.—P.8.] The article, as well 
 as what follows, very distinctly intimates that 
 Jesus and His disciples are viewing the burning 
 up of withered branches. He is cast forth and 
 is withered, and is now, in company with other 
 similar branches, gathered for the fire. Inter- 
 pretations of the Aorists [ἐβλήϑη and éapavdy]: 
 
 1. As is the custom (Grotius): 
 
 2. They have a Future signitication (Kuinoel, 
 Baumg.-Crusius) ; 
 
 3. Tuey are expressive of what is immediately 
 to happen: very soon, efc. (Beza, Liicke, cfc.) ;* 
 
 The events described are things past as 
 
 viewed in presence of the Last Day. The fire, 
 therefore, meaning the fire of the final judg- 
 ment (Meyer) + 
 
 But we should not permit our interpretation to 
 be biased by this allusion tothe last fiery judg- 
 ment, since fiery judgments manifold in their 
 nature precede that final one, and every trial is 
 directly converted into a fiery judgment to him 
 who has not stood the test, Mal. 111. 8; Matt. iii. 
 12. Therefore the Aorists are indicative of time 
 past, because the things which they denote ars 
 viewed from the stand-point of judgments already 
 present in time. When we see branches gathered 
 together and blazing up, we know that these 
 
 # [So also Wi iner.  Tholuck, De Wette, Luth: wit, Hengsten- 
 berg, Wordsworth. BS 
 
 + [Meyer (p. 535) refe rs to Ποῦ. vi. 8; x. So also Al- 
 ford: “'The aorists I take with M®yer asa “eonsadtis nce of 
 the whole being spoken by our Lord as if the great day were 
 come: hence also the prysents, βάλλουσιν ‘and Katetau.’ 
 Alford regards this verse’as “ἃ most important testimony 
 against supra-lapsarian error, showing us that falling from 
 Ὁ: 8] is possible, and pointing out the steps of the ἴα]. - 
 Ῥ. 5. 
 
464 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 were withered because they were cut off, and they 
 were cut off because they had not abode in the 
 vine. Jesus is induced to select this tense: 1. 
 by the sight of the burning branches; 2. by 
 proximate reference to Judas who but now is be- 
 ing gathered up together with the withered 
 branches of the Sanhedrin. Hence the jire is, 
 primarily, only a prelude to the fire of Gehenna, 
 though, at the same time, it points towards it; 
 and the gatherers* are all divinely ordained in- 
 struments of judgment, and not merely the 
 angels at the end of the world, Matt. xiii. 41 
 xxiv. 81; Rev. xix. 24); see Ps. civ. 4. Simi- 
 larly Tholuck in reference to Heb. vi. 8. 
 
 And they burn [καὶ καίεται, se. τὰ 
 kKA#mata].—Emphatic. Like dry brush they 
 flame up quickly and are speedily consumed. In- 
 dicative of the conspicuous, rapid and shocking 
 ruin of apostates, or, in general, of dead mem- 
 bers of Christ. 
 
 They burn, is more graphic and terrible than 
 . the Τὸ. V., they are burned; comp. the Pass. part. 
 καιόμενος, burning, flaming, and Ezek. xv. 45, 
 where it is said of the wood of the vine-tree: 
 ‘Lo, to the fire it hath heen given for fuel, 
 Its two ends have the fire eaten, 
 And its midst has been scorched!’ 
 
 . 
 
 Bengel: ‘‘ Mayna vi positum eximia cum majestate.” 
 Trench: ‘All which is here expressed or im- 
 plied, of ‘the fire’ (Matt. ili. 10), ‘the flame’ 
 (Luke xvi, 24), ‘the flaming fire’ (2 Thes. 1. 8), 
 ‘the furnace οὐ fire’ (Matt. xlii. 42, 50), ‘the ge- 
 henna of fire’ (Matt. v. 22: Mark ix. 43), ‘the 
 lake of fire’ (Rev. xx. 15; xxi. 8), ‘the ever- 
 lasting fire’ (Matt. xxv. 41; Jude 7), with all 
 the secrets of anguish which words like these, if 
 there be any truth in words, must involve, de- 
 mands rather to be trembled at than needs to be 
 expounded.”—P. 8. ] 
 
 Ver.7. If ye abide in Me, etc. [’Eav 
 μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά pov ἐν 
 ὑμῖν μείνῃ, ὃ ἐὰν ϑέλητε αἰτήσασϑε (im- 
 perative, which some MSS. have changed into the 
 future tense αἰτήσεσϑε), καὶ γενήσεται ὑμῖν]. 
 The shocking judgment of the withered branches 
 inspires them with the ardent wish that they may 
 be preserved from u like catastrophe. The Lord’s 
 answer anticipates the expression of this wish. 
 Ye shall not ouly be preserved, but the most glori- 
 ous gain stall accrue to you; but ye must pray 
 aright. But in order to pray aright, ye must re- 
 tain my words within you,—and for this end, 
 again, ye must steadfastly continue in the true 
 fellowship of love with Me, 1 John vy. 14.— 
 What ye will (ὃ ἐὰν ϑέλητε, emphati- 
 cally put first) —Z. 6. not in the sense of arbitrary 
 choice, but in the way of love and of Christ's 
 word [or ‘‘in the way of God’s will and as tend- 
 ing to πολὺν καρπὸν φέρειν" (Alford) ]. In this 
 direction (in His name) no request which they 
 may venture, can be too bold. How far did their 
 deliverance and exaltation by means of the night 
 of the Passion exceed all that they could ask or un- 
 derstand! [They who abide in Christ, can only 
 pray in conformity or at least in entire submis- 
 sion to His will, and for things which tend to His 
 
 *TThe subjects in συνάγουσιν and βάλλουσιν. In the image 
 they are the servants of the vineyard, in the application the 
 instruments of God generally inthe execution of His judg- 
 tucuts, but especially the angel reapers.—P. 8.] 
 
 glory and the salvation of souls. Such prayers 
 must be heard, as to their true spiritual in- 
 tent, although very often they are heard at a time 
 and ina manner which differs widely from our 
 short-sighted vision. God sometimes hears the 
 substance of our prayers best by denying their 
 form. On prayer in Christ’s name, see notes on 
 chap. xiv. 13 f—P. 5.1 
 
 Ver. 8. Therein is My Father glorified 
 [Ἐν τούτῳ ἐδοξάσϑη ὁ πατῆρ μου).-- 
 We agree with Meyer in considering ἐν τούτῳ as 
 relating not to the ἔνα following it (Liicke), but 
 to the verse preceding it: ‘by this granting of 
 prayer, conceded to the fulfilling of the condi- 
 tion,—the μένειν ἐν éuoi.”’* The first object to 
 be accomplished by the granting of the disciples’ 
 prayers is the glorification of the Father, in pur- 
 suance of the glorification of the Son,—the 
 latter being accomplished subsequently to the 
 effusion of the Holy Ghost upon the disciples. 
 Teiis, the Father’s glorification, should, how- 
 ever, react upon the disciples, causing them 
 to bear much fruit and to become, more thoroughly 
 than ever, the disciples of Jesus. The bearing 
 of much fruit was not to be the means of their 
 entering into new discipleship with Him; the 
 two things were to appear simultaneously.—So 
 shall ye grow up to be true disciples to 
 Me.—[xai yevgoeode (Codd. Sin. and A, 
 text. ree., Tischend. vili., Mey., etc.), or γένησϑε 
 (B. D., efe., Lachm., Treg., Alf., Westcott and 
 Hort) ἐμοὶ wad yrai.—P.8.]. Itis most fitting 
 to interpret γενήσεσϑε as a consecutive promise, 
 not as a further demand ; hence it is independent 
 of wa, [Thisis preferable. Γενήσεσϑε expresses 
 the results of πολύν καρπὸν (φέρειν) with the addi- 
 tional idea of a gradual process of growth. Dis- 
 cipleship of Christ is the beginning and the end, 
 or, as Bengel has it, the foundation and top (fun- 
 damentum et fastigium), of Christianity. Mavyrat 
 here is, of course, pregnant, such as are worthy 
 of Me and worthy of the name of Christians which 
 means followers or imitators of Christ.—P. 8 ] 
 
 Ver. 9. As My Father hath loved Me. 
 [Καϑὼς ἠγάπησέν μὲ 6 πατήρ, Kayo 
 ὑμᾶς ἠγάπη σ α].-- 6. apodosis commences, 
 not at μείνατε (Grotius) but at κἀγώ, as is demon- 
 strated by the distinction ver. 10. Aside from 
 this fact, the construction of Grotius would cer- 
 tainly afford a good sense. According as My 
 Father hath loved Me, ἡ. 6. in accordance with 
 the mystery of the 'Trinity,—and as I have loved 
 you, ὁ. 6. in accordance with the mystery of re- 
 demption. Continue in My love [μείνατε ἐν τῇ 
 ἀγάπῃ TH ἐμῇ]. Thus the whole weight would 
 rest in the modification of the continuing. The 
 continuing, however, has already been the sub- 
 ject of discourse; this continuing in Christ is 
 modified here asa continuing 7 His love. It is 
 a question whether the Aorists are employed be- 
 cause Jesus is standing upon the boundary of 
 His life and looking back (Meyer), or whether 
 the meaning of the expression is not: recognized 
 in love, conceived a love for, as, similarly, the 
 
 * (Comp. ἐν τούτῳ, ch. iv. 87; xvi. 30, where it likewise 
 has a retrospective reference, while vi. 89 may be quoted for 
 the prospective reference, which is also adopted by Alford and 
 Barnes. But Lange and Meyer are right, for ἵνα is not=ott, 
 and in its proper teleological sense it would here conyey the 
 wrong idea that God is glorified by the tntention (instead of 
 the actual fact) of bearing fruit.—P.8.] 
 
CHAPS. XV. 
 
 1-27.—XVI. 1-15. 
 
 408 
 
 term πεπίστευκα means: I have become a be- 
 liever. We take the latter for granted; in this 
 view of the case, the Aorists mark the love of 
 God*and Jesus as an accomplished fact, not 
 simply from the boundary of Jesus’ life, but from 
 the whole future of the disciples. In the glori- 
 fication of Jesus they should contemplate the 
 fact of the Father’s love to the Son; also, how- 
 ever, the measure of the Son’s love to them—a 
 love which was analogously to glorify them. 
 
 They must continue, must take root in the con-. 
 
 templation of this love; their regeneration, their 
 fruits, their discipleship, shall all spring from 
 their thus abiding (1. 6. it shall be the source of 
 their justification). The ἀγάπη ἡ ἐμή not love 
 to Jesus (Grotius and others), though gramma- 
 tically the expression might have this significn- 
 tion, but the love of Jesus to them, as is proved 
 by the foregoing (ver. 11 ἡ χαρὰ ἡ ἐμή) Love 
 to Jesus is here, as throughout the section, ex- 
 pressed by the continuing in Him. 
 
 Ver. 10. If ye keep My commandments. 
 —The commandments of Jesus are, in this place 
 as elsewhere, the provisions that He has made 
 for the spiritual regulation of men’s lives: pre- 
 cepts, promises, instructions, consolations and 
 warnings ina mass. The warmth and sincerity 
 of vital communion is conditioned by fidelity in 
 ‘‘will-oneness” (Tholuck). But, again, the 
 singleness of our view of the life of Christ is 
 conditioned by our faithful perception of His 
 word in detail. True unity is conditioned by 
 the plenitude of manifoldness, true synthesis by 
 analysis, fidelity in great things by fidelity in 
 small things.—Bven as I have kept My 
 Father’s commandments.—The obedience 
 of Jesus even to the death upon the cross; the 
 conservation of the love the Father bore His 
 human form and conduct. 
 
 Ver. 11. These things have I spoken 
 unto you.—Now follows the section bearing 
 upon the joy that the new life in brotherly love 
 and friendsuip with Jesus brings. The discourse 
 upon the love of Christ was to be the means of 
 developing joy within them. Thus it is written 
 of the fruit of the Spirit, Gal. v. 22: love, joy.— 
 That My joy might be in you [iva ἡ χαρὰ 
 ἡ ἐμ ἢ ἐν ὑμῖν ἢ. Observe the collocation of 
 ἡ ἐμή and ἐν duiv].—Interpretations: 
 
 1. My joy in you [mea de vobis leetitia] (χαίρειν 
 év; Augustine, Lampe: the joy inspired by His 
 viewing their life as pictured in predestination, 
 —which joy was always perfect). That I may 
 rejoice in you,—that ye may be a cause and 
 subject for my joy (Luthardt). 
 
 2. Your joy over Me {yaudium vestrum de me] 
 (Euth. Zigab., Grotius, Piscator; over Christ’s 
 merit), 
 
 3. That the joyfulness occasioned by Me may 
 be in you (Calvin, De Wette). 
 
 4, The joy experienced by Christ Himself, the 
 
 joy of His own Spirit (Cyril, Liicke, Meyer 
 [Alford]). Doubtless this is the meaning of the 
 passage. The holy joyfulness of Christ, the un- 
 trammeled, glad upsoaring of His soul in the 
 midst of all His tribulations shall, through the 
 Spirit, by means of the communication and 
 awakening of love, devolve upon the disciples 
 themselves (see 1 John iii. 21 ; iv. 17; Gosp. xvi. 
 22; Phil. ii. 17; iv. 4 and many passages in the 
 30 
 
 epistles of St. Paul). It is impossible to main- 
 tain the distinction of a joy that Christ tastes in 
 Ilimself (Chrysostom, Bengel), and of one which 
 He occasions (Ὁ: ilvin, Hofmann, Tholuck) ; for 
 Christ communicates to, and occasions in, His 
 people precisely that which He possesses in Him- 
 self. That, moreover, Christ’s S joy itself was 
 first made humanly complete in His exaltation 
 and communication of salvation to the world, is 
 certainly a fact to be insisted upon,in aceord- 
 ance with Chrysostom and Bengel, although they 
 specialize- individual considerations too much. 
 From the following it also results that Christ’s 
 joy in the redeemed is likewise particulariy 
 treated of. ‘*And good pleasure in men.”—In 
 you, 7. 6. as a new and resident vital principle. 
 They have not this perfect joyfulness yet; it 
 must come to them from Christ; and for this 
 reason also the reading ἢ is better than μέινῃ. 
 —And your joy may ‘be made perfect [καὶ 
 ἡ χαρὰ ὑμῶν π Anpwod ἢ |.—Man’s natural 
 impulse to joy has, even in the disciples, already 
 develuped into the beginnings of a sacred joy; 
 these beginnings are , however, as yet imperfect; 
 
 through Christ’s joy, their joy shall be made 
 complete [*‘ uplifted and ennobled even to fulness 
 —to the extreme of their capability and satis- 
 faction”? (Alford)]. And, again, the joy shall 
 be theirs, existing under a peculiar phase in each 
 one. For the dominion of Christ’s personality 
 in the hearts of His people does not destroy, but 
 quicken, develop and glorify their own person- 
 ality, 1 John i. 4; 2 John 12. 
 
 Ver. 12. Thisis My commandment, That 
 ye love one another.—Christ does not here 
 pass to another exhortation (Tholuck, Mey er) ; 
 He does but declare the vital law whose aim is 
 the perfectionof their joy. It must be grounded 
 on His love, developed in mutual brotherly love. 
 As the 14th chapter is an exposition of the words 
 chap. xiii. 33: τὴ whither I go, ye cannot come,” 
 —i. ἐς an exposition of the heaven beyond this 
 present world, so here the exposition of the say- 
 ing chap. xiii. 34 appears as the full explanation 
 of the heaven upon earth treated of in chap. xv.: 
 that earthly heaven, with its heavenly joy, is to 
 be revealed in mutual brotherly love. This ἐντολῇ 
 is the sum of the ἐντολαί ver. 10; comp. Rom. 
 xiii. 8.—As I have loved you.—/. e. first 
 qualitatively : as personalities destined for sal- 
 vation they must love one another sub specie 
 elerni; for only such loving constitutes true 
 love; thus doing, however, they will always be 
 quantitatively approaching the true sacrificial 
 joyfulness of His love. 
 
 Ver. 13. Greater love hath no man than 
 this, ete.. [Μείζονα ταύτης ἀγάπην ov- 
 δεὶς ἔχεις, iva τις τὴν ψυχὴν αὐτοῦ ϑῇ 
 ὑπὲρ τῶν φίλων avrTov].—bDifficulty is here 
 occasioned by the iva, and the different con- 
 struction of this leads to a different interpreta- 
 tion of the verse. The ordinary explanation 
 considers it an exposition of ταύτης. This 
 makes the whole verse a generalized description 
 of the love of Christ. ‘A greater love than I 
 bear to you hath no man, namely, that he layeth 
 down his life for his friends.” Meyer, on the 
 other hand, maintains that iva is expressive of 
 purpose even in this place; he interprets thus: 
 Grea er love than My love to you bath no man : 
 
466 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the divine purpose (iva) which My love is des- 
 tined to accomplish, is. that a man sball sur- 
 render his life for his friends. Opposed to this 
 view is, however, the grammatical objection that 
 iva would then in reality be the beginning of a 
 new sentence; another objection is the logical 
 one that the love of Christ would then be cited 
 merely as an example. Moreover, in the subse- 
 quent verse the Lord calls the disciples JZis 
 friends, after having given utterance to the idea 
 of a man’s dying for his friends. Hence we 
 must doubtless assume, with De Wette, that 
 ἀγάπη, in conjunction with its meaning of love, 
 contains the idea of an impulse of the will, a 
 law :* and in like manner we must accept the 
 supposition of Liicke, that the case of a sacrifi- 
 cing of life is put to express the ideal of love. 
 The proper meaning of the saying is this: greater 
 Jove hath no man than that which goes to the 
 point of causing him to lay down his life for his 
 friends. It is apicture’of the love of Christ— 
 generalized, however, because this love, after 
 the pattern of Christ, should be to His people a 
 law of their lives, and because foretokens of this 
 love may make their appearance in the realm of 
 the noble, even amongst the unchristianized of 
 mankind. 
 
 Yet another interpretation were this: a love, 
 great like this, hath no man beside,—in order 
 that One there might be to give proof of such by 
 laying down His life, e/e. ‘he dearth of love in 
 all others renders the great love-sacrifice of the 
 One necessary. Still, itis the intention of Christ 
 to represent His self-sacrificing love as a pattern 
 for the disciples, and therefore the usual inter- 
 pretation seems advisable. 
 
 The passage Rom. v. 6 is apparently acquainted 
 with a still higher degree of love. But dying 
 for men who have been sinners and enemies is a 
 dying for men who shall Le friends; Christ dies 
 for sinners who are to be friends; or, again, He 
 dlies in.a special sense for sinners who have al- 
 ready become friends, in a general sense for 
 friends who are still sinners. Be it observed, 
 moreover, that He is not delineating His death 
 under its unique form of an expiatory death, but 
 under its representative form as a death of self- 
 sacrificing friendly love. 
 
 Ver. 14. Ye are My friends [i μεῖς φίλοι 
 μου ἐστέ, ἐὰν ποιῆτε ἃ ἐγὼ ἐντέλλομαι 
 buiv).—Christ, with these words, applies the 
 general proposition of the preceding vcrse to His 
 relation to the disciples. I look upon you as 
 friends for whom I die; but ye too must prove 
 yourselves My friends by doing after My com- 
 mandment, ἡ. 6. loving one another according to 
 the degree set forth by My sacrificial love, in so 
 far as that is designed as a pattern for you. 
 And hence the idea of φίλοι is not merely that 
 of ‘* passive recipients of love’’—and indeed the 
 word must always, from the nature of the case, 
 mean something more than that. 
 
 Ver. 15. Now no more--servants.—Neither 
 did He officially call them servants before, but 
 they were such in accordance with the concep- 
 tion of Rabbinical discipleship, and but a short 
 
 * [Sin larly Godet: “ἵνα conserve la’ notion de but: ‘le 
 plus li... point auquel puisse aspirer Vamour dans cette rela- 
 tion, est,’ ete. Alford rejects the idea of will aud takes wa 
 simply==scilicel w.—P. 8.] 
 
 time previous to this He had expressly brought 
 out this characteristic of their relatioa. This is 
 now at an end; but their emancipation and con- 
 version into freedmen does not estrange them 
 from Him; onthe contrary, it elevates tiem into 
 the category of friends. As, however, the idea 
 of disciple is connected with that of servant, so 
 the condition of friends is implicative of that of 
 apostles. What Christ understands by the term 
 friends, He explains by the antithesis of servants. 
 A distinction must undoubtedly be made between 
 the stricter and the broader sense of friend as 
 well as of servant. Friends though they were 
 before (Luke xii. 4; John xi. 11), from this time 
 forth they become such in a higher sense; and 
 though now ceasing to be His servants in a legal 
 sense, yet, in the sense of free obedience, they 
 do now become servants of His more truly than 
 ever (ver. 20; Acts iv. 2; Rom. i. 1, ete.); just 
 as the Son of God was, as such, also the Servant 
 of God κατ᾽ ἐξοχήν. In whiat respect, then, do 
 they cease to be His servants in the former 
 sense ? 
 
 he servant knoweth not what his lord 
 doeth; but I have cdalied you friends, ec. 
 —'T'he servant executes the individual orders of 
 his master but is not privy to the whole idea 
 which informs his government; moreover he ex- 
 ecutes the individual order simply as under au- 
 thority, without being in full unison with it, be- 
 cause it is not instilled into him as an idea and 
 a motive,—and in respect of this fact, it is his 
 master that does such and such things through 
 him; still less does he unlerstand what his mas- 
 ter does personally, or through the medium of 
 other servants. Je, with his unfree individual 
 performances, does not understand the free do- 
 ings of his lord, Rom. vii. 15. The friend, on 
 the other hand, is the confidant of the thought 
 of his friend and exerts himself in harmony with 
 him. And sothe exaltation of the disciples from 
 Christ’s service to friendship is accomplished by 
 His confiding to them the fundamental idea of 
 Ilis life, His sacrificial death of love in accord- 
 ance with the loving counsel of God; it was by 
 this confidence that He sought to arouse them to 
 a loving activity that should rejoice in sacrifice, 
 They are initiated into His foundation of the 
 personal kingdom of love and consecrated to as- 
 sist in the extension of the same.—And in this 
 respect He has made known to them ali (πάν τα) 
 that He has heard from the Father,—not ez- 
 tensively (see chap. xvi. 12), but ¢ndensively; in 
 the Father’s counsel of love all lies enfolded. 
 Liicke makes this distinction: All that I have 
 heard that was meant to be communicated to 
 you; Meyer distinguishes the will of salvation 
 and the further instructions connected with it. 
 The distinction between a principle and its de- 
 velopment is also intimated, Eph. i. 17 ff Be it 
 observed that also in Luke xii. 4 as well as in 
 John xi. 11, the name of friend is placed in con- 
 nection with joyfulness in death. Friendship 
 with Christ is co-partnery in His loving, selt- 
 sacrificing dying-courage in the strength of the 
 thought of self-sacrificing love. 
 
 Ver. 16. Ye did not choose Me, etc. 
 [Οὐχ ὑμεῖς pe ἐἐξελέξασϑε, ἀλλ’ ἐγὼ 
 ἐξελεξάμην ὑμᾶς, «7.4. A wholesome 
 memento after the lofty things He had just said 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 461 
 
 about their mutual indwelling, and the unre- 
 servedness of the friendship they had been ad 
 mitted to” (David Brown).—P. S.]—Though 
 sharers with Him in the perfect vital fellowship 
 of joy, though placed on an equal footing with 
 liim as friends, their relation is still not one of 
 caprice and individual extravagance. For the 
 principie of their friendship is not resident in 
 them,but in His love. He has chosen them to be 
 His friends,—not out of an abstract liking for 
 their individuality, but in the light of the moral 
 destiny of their personality. ‘Lhe election of 
 Christ is not identical with the election to the 
 kingdom on the part of God, in the Pauline 
 sense (Augustine and others), though, in respect. 
 to these faithful disciples, the former elect.on is 
 pre-suppositive of the latter ; the choosing spoken 
 of by Christ is the election to the apostolic office 
 (see chap. vi. 70; xili. 18); in a more general 
 sense itis here expressive of Christ’s election of 
 any and all of His disciples to render friendly 
 service to Him as co-workers in His kingdom of 
 love (Euth. Zig., Luthardt). 
 
 And appointed you.—This ἔϑηκα ὑμᾶς 
 presents with greater distinctness the idea of the 
 apostolic calling. The election to friendship is, 
 viewed from the stand-point of their moral des- 
 tiny, a now still more settled calling or ordination 
 to apostolic labors (τεϑέναι, 1 Cor. xii. 23; 1 Tim. 
 i. 12, etc.) Hence not: I have plunted you (Chry- 
 sostom and others); this interpretation does not 
 cvrrespond with the preceding figure of the 
 branches and still less does it harmonize with 
 the following wa ὑπάγητε. To suit this inter- 
 pretation of ἔϑηκα, the latter words were con- 
 strained to mean the reaching forth of plants 
 (Chrysostom and others). ‘They are expressive 
 of the forth-going of the disciples by virtue of 
 their mission as apostles (Meyer, Tholuck); at 
 the same time, however, they imply a personal 
 laboring, carried on in independent life (Luther, 
 Liicke, efe.)—Meyer, without grounds, denies 
 that this is the case. The repetition of ὑμᾶς 
 countenances the view we have just set forth. 
 lence it results, however, that an oxymoron is 
 contained in’the antithesis ἔϑηκα ὑμᾶς, wa ὑμεῖς 
 ὑπάγητε. 1 bave set you right firmly in your 
 place, in order that ye might sally forth right 
 independently and travel far and wide, knowing 
 no bounds. In the farewell discourses the item 
 of the ordination, like a series of similar Preter- 
 ites, is expressive of the imminent sending of the 
 Comforter as a fact already determined; and 
 thus we may regard the whole matter of the fare- 
 well discourses asa pre-celebration of the Pente- 
 costal festival. 
 
 And that your fruit may remain.—Their 
 institution into the fellowship of His love should 
 result in their going forth under the impulse of 
 (ove; this going forth should be followed by their 
 bringing forth fruit, their work and minisiry of 
 love. “This fruit, again, in its virtue of keeping 
 and being propagated everlastingly, should be de- 
 monstrated to be a foundation imperishable, es- 
 tablished by dove. Undoubtedly the fruit is to re- 
 main unto eternal life (chap. iv. 86; Tholuck, 
 Meyer); but here the proximate idea is the re- 
 maining of the apostolic fruit in the world and 
 in face of the world,—as results from the fol- 
 lowing. 
 
 That whatsoever ye shall asx of the 
 Pather [iva 6 τι ἂν αἰτήσητε τὸν πατέρα 
 ἐν τῷ ὀνόματί μου, δῷ ὑμῖν].--- το Lord 
 having previously made the bearing of fruit in 
 work dependent upon prayer (vers. 7, 8), Liicke, 
 Tholuck, Meyer, infer that the second iva is here 
 not co-ordinate with the first, but subordinate to 
 it, whilst Chrysostom and others deem that the 
 hearing of prayer is here declared to be the fruit 
 of faithful activity. It is, however, possible that 
 a good reason exists for the change in the suc- 
 cessicn of these two considerations. As prayer 
 must precede work, so work, again, must become 
 the basis of a more extended, bolder asking. 
 This is what Christ has in view, He being upon 
 the point of setting His disciples, with their work 
 of love and fellowship of love, in array against 
 the entire hatred of the whole world. 
 
 Ver. 17. That ye may love.one another 
 [iva ἀγαπᾶτε GAAGAOVC].—With these words 
 the Lord sums up the fundamental thought pre- 
 sented vers. 11-17 in one concluding utterance. 
 Everything that He has told them of His perfect 
 joy, His friendship, His election and their eall- 
 ing, is intended to become to them a vital law of 
 mutual love. Brotherly love, concord, unity— 
 are to form the close-banded fellowship of the 
 disciples of Jesus, in which.fellowship they may 
 confront the hatred of the world and yanquish it. 
 
 Ver. 18. If the world hate you [Wi ὁ 
 κόσμος ὑμᾶς pwloei.|—Saying concerning tho 
 hatred of the world and their defensive attitude 
 towards it, reaching from vers. 18-27, in its more 
 extended bearing, to chap. xvi. 6.—Know that 
 it hath hated Me bofore you [γενώσκετε 
 —imperative, not indicative—ore ἐμὲ πρῶτον 
 ὑμῶν wewionkev].—Me as the first, in ad- 
 vance of you. Before (above) you all. Together 
 with its reference to time, the expression is in- 
 dicative of causality and comparison: Me first, 
 Me most; Me as the predecessor for whose sake 
 it hateth you. Tholuck: ‘‘ The superlative com- 
 prehends the comparative” (see chap. xili. 16; 
 Mittoex 24: Pet. αἰ. 210s) τν. 12. 1 Soba 
 13, 14). 
 
 Ver. 19. If ye were of the world [Ei ἐκ 
 τοῦ κόσμου 77e].—‘ The five times repeated 
 κόσμος is solemn”? (Meyer). Itis at the same 
 time a strong emphasizing of the idea. Mankind 
 is a world in its sympathy in sin, in the ungodly 
 tendency in which individuals, as personalitics, 
 are dissolved. Asa world, they hate believers ; 
 their individual antipathy to Christianity results 
 from that sympathy with ungodliness wherein 
 they stand, 
 
 Ver. 20. The servant is not greater, eic.— 
 Chap. xiii. 16; comp. Matt. x. 24. . 
 
 If they persecuted Me.—The hypotheti- 
 cal εἰ is exceedingly apodictical here. It ex- 
 presses ina concrete manner the certainty of 
 the fact that they, as disciples of Christ, must 
 experience the same treatment at the hands of 
 the world which Christ has met with. They 
 must, therefore, be able to see by Christ what 
 fate is awaiting them, since the life of Christ is 
 the same in Christ and in them, and since the 
 world, for its part, continues the same, a3 
 world. ‘The first ‘if,’ then, reveals to them the 
 positive prospect of persecution; the second tells 
 them how scant a hope they neel entertain of a 
 
468 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 contrary course of proceeding. It is inadmissi- 
 ble to apprehend τηρεῖν, as do Bengel and others, 
 in the sense of: 10 lurk for. That, on the other 
 hand, it contains an element of irony (Grotius), 
 is not inconsistent with the gravity of the dis- 
 course; and neither is it inconsistent with the 
 strength of the negation, that the second clause 
 jeavesthem a ray of hope in regard to some with 
 whom they may have to do (Olshausen, Baumg.- 
 Crusius), since the subject here is not the world, 
 but individual men. 
 
 Ver. 21. But all these things will they 
 do unto you, efc.—The reference is to the first 
 clause, that prophetic of persecution. Consola- 
 tory explanation of persecution: Worldly men 
 persecute the disciples for Christ’s name’s sake, 
 
 just as they persecute Christ because they have | 
 
 turned away from God who sent Him. Hence it 
 follows that the persecuted have their Christ and 
 God Himself on their side (see chap. viii. 19; 
 xvi. 3). The name of Christ, in accordance 
 with the full extent of its meaning, is the con- 
 fession of the disciples. Now this name is odious 
 to the children of the world for the reason that 
 the originator of it, the Father, is unknown 
 to them. ‘The first clause is declarative of the 
 world’s guilt, the second of at least so much 
 palliation of its guilt as to leave hope for its 
 conversion; yet but in part. 
 
 Ver. 22. If Ihad not come and spoken 
 unto them, they would have no sin [com- 
 paratively]. [Et μὴ ἦλϑον καὶ ἐλάλησα 
 αὐτοῖς, ἀμαρτίαν οὐκ εἴχοσαν (Alex- 
 andrian form for εἶ yov)].—This is expressive 
 of the depth of His origin, the glory of His 
 being, the holiness of His mission.—And spoken 
 to them (ἐλ ἀ λη σα). This is expressive of the 
 perfect familiarity, clearness, fulness, warmth 
 and condescension appertaining to the revela- 
 tion He has made of Himself and of God. They 
 would not have sin. J. e. in respect to this sin, 
 they would be relatively sinless, guiltless. Un- 
 belief, ‘the new and deeper fall,” John 111. 16. 
 Moyer seeks in vain to puta distinction between 
 unbelief (Bengel and others) and hatred of the 
 name of Jesus. 
 
 Wo pretext or excuse [viv δὲ rp dga- 
 σιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας 
 αὖ τῶ ν]Ἱ.---1. 6. every attempt at an apology 
 comes to nought. It meas away in face of the 
 revelations of judgment. Had Jesus not come, 
 or not yet come, they would still be under the 
 πάρεσις (Rom. iii. 25) of the olden time; now 
 their sin has become guilt, has become a new 
 παράβασις. The objection to this view, urged by 
 De Wette: As a matter of course they would not 
 have fallen into this sin without the coming of Christ, 
 overlooks the indicated graduation of sin; in 
 changing the hatred of Christ into a hatred of 
 the divine cause, he mistakes the spirit of this 
 Gospel in particular,—John’s special character- 
 istic being the merging of things in persons. 
 As little is Tholuck (with Meyer) in the right in 
 contesting that this new guilt is not the sin of 
 unbelief im specie (in opposition to Augustine: 
 hoe est peccatum quo tenentur cuncta peccata, quod 
 unusquisque, si non habet, dimittuntur οἱ peccata; 
 similarly Zwingli, Luther, Stier, Luthardt). The 
 citations chap. viii. 21, 84; ix. 41 also speak of 
 
 unbelief.—But now they have no pretext. 
 —It can not be inferred from this that the hea- 
 then, to whom Christ has not yet spoken, are 
 guiltless ; such a supposition is the less tenable 
 from the fact that the crucifixion perpetrated 
 upon Christ by the Jews must be regarded as an 
 act of the whole world. What does result from 
 the passage is, not that they incur a lesser (dam- 
 nation) punishment (Augustine), but that de- 
 cision in regard to them is still reseryed until 
 the time of their own decision. If damnation 
 be made dependent upon the antithesis to a reve- 
 latio universalis, facta ab initio mundi (Cyril, Me- 
 lanchthon), the natural inference must be that 
 that revelatio might have been sufficient even for 
 salvation. 
 
 Ver. 23. He that hateth Me, hateth My 
 Father also.—In the face of Christ, want of 
 knowledge of the unknown God who sent Him 
 (ver. 21) develops into hatred of the Father 
 whomthey do know. The unbelieving Jew, like 
 the unbelieving Gentile, turns in hostility against 
 the idea of the living, personal God of revelation, 
 —and that in the face of Christ’s works, though 
 they be referred in a special manner to the 
 Father. 
 
 Ver. 24. Not done among them the 
 works.—Climuctice gradation of the guilt of un- 
 believers in accordance with the distinction of 
 degrees of faith:,ch. v. 86; x. 87; xiv. 11. 
 
 Ver. 25. The word that is written.—The 
 frequently recurring exaltation of Christ’s spirit 
 to a state of calm acquiescence in the providence 
 of God (particularly that exercised over the 
 Messiah), as portrayed centuries before in Iloly 
 Writ. The word is found Ps. xxxv. 19; lxix. 4; 
 in neither case as a verbal prophecy, but as a 
 
 mental type. They have cast (037}) their hatred 
 
 upon Me without areason, without acause. J. 6. 
 not ironically: they faithfully follow what is in 
 their law (De Wette), but: asa judgment upon 
 them, there must be a fulfilment of what is writ- 
 ten in their Law,—. 6. in their Holy Scriptures 
 which they read with blinded eyes,—concerning 
 their hatred of Messianic piety. The broader 
 sense of γόμος is the one intended, as chap. x. 
 34. Αὐτῶν as ch. vili. 17; x. 34; it upbraids 
 them with the fact that the same Scripture 
 wherein they do continually read, as in their 
 own, has sketched their portraits with so sure a 
 touch (see ch. v. 45; 2 Cor. ili. 18). 
 
 Ver. 26. But when the Paraclete is come, 
 ete. [Ὅταν (δὲ) ADH ὁ παράκλητος]. --- 
 Promise of the Holy Ghost as the strength of 
 their martyrdom in the world, ch. xv. 26 to xvi. 
 6.—If left to their own resources, they would 
 succumb to the hatred of the world and be over- 
 come of evil; but the Holy Ghost shall victori- 
 ously meet this hatred and, unmoved, bear tes- 
 timony to Christ. Repeated promise of the 
 Holy Ghost. Ch. xiv. 16 ff He is first pro- 
 mised as the Spirit of faith and of the living 
 knowledge of Christ. (See ver. 26). Here He 
 is promised as the Spirit of steadfast testimony 
 for Christ. Ch. xvi. 7 as the Spirit of the world- 
 overcoming strength of the gospel. Ch. xvi. 18 
 as the Spirit of Christ’s glorification and of the 
 
 *[{Lange translates παράκλ. throughout Vertreter, depre- 
 
 sins of self-blinding, which are identical with | sentutive. See the Exeg. Notes on ch. xiv. 16, p. 40f—P.8.j 
 
CHAPS. XV. 1-27 
 
 future until the consummation. It is declared 
 ju the promise that the Son asks the Father, 
 aud the Father sends the Spirit; whilst here 
 tne Son sends [ὃν ἐγὼ πέμψω] the Spirit 
 who proceedeth from the Father [6 Tapa Tov 
 πῶτρὸς ἐκπορεύεται). For it is only 
 through the intercession of the Son that they re- 
 ceive the Spirit as the Spirit of prayer, and they 
 then know that not only the Father sends the 
 Spirit, but the Son sends Him too. Moreover, 
 the glorification of Christ in the knowledge of 
 believers is pre-eminently a work of the Father ; 
 the maintenance of the witness of Christ in the 
 world is a work that He, the faithful Witness 
 (Rev. iii 14), continues through the Holy Ghost. 
 
 Upon the disagreement of the Greek and Latin 
 Churches in respect to the procession of the 
 Spirit, comp. the history of doctrinal theology 
 and the notes upon chap. xiv. 16. To the 
 Father, doubtless, belongs the honor of being the 
 first ἀρχή from which the Son Himself proceeds ; 
 but since the Holy Ghost is at the same time the 
 Spirit of the Son, unto whom (the Son) it is also 
 g.ven to have life in Himself, the dia τοῦ υἱοῦ (ἐκ 
 τοῦ πατρός) of the Greek theology i is not sufficient. 
 
 As it regards the ἐκπορεύεται, most of the 
 Lutheran [and Greek] exegetes (also Liicke, -Ols- 
 hausen) understand it as having a theological re- 
 ference to the trinitarian relations of the Spirit; 
 Beza, Cocceius, Lampe, efe., apprehend it soterio- 
 logically as identical with the being sent.* But 
 if we decline to assume the existence of any tau- 
 tology in our passage, the soteriological πέμπε- 
 ca may be referred to its theological basis, the 
 proceeding from the Father; though the proceed- 
 ing from the Father is also practically designed 
 as an intimation of the Holy Ghost’s invincible 
 power of truth and witness.¢ Hence emphati- 
 cally ἐκεῖνος [as opposed to the world, which 
 hates Christ. Observe also the masculine, though 
 τὸ πνεῦμα... Oisneuter. An additional indica- 
 tion of the personality of the Holy Ghost, as dis- 
 tinct from a mere power or influence. His tes- 
 timony is personal, and distinguished from the 
 personal testimony of the disciples, ὑμεῖς δὲ μαρ- 
 τυρεῖτε.---Ῥ. 8. ] 
 
 Will bear witness of Me [μαρτυρήσει 
 περὶ ἐμοῦ ].--- ΟὐἨ My person, My work,” 
 [Meyer]; according to the context, however, 
 more particularly of Him as the Vine, of the 
 personal life of love, and of His love. 
 
 [Tnuis is one of the principal proof-texts for 
 the doctrine of the Holy Trinity. Both the es- 
 sential identity and the personal distinction of 
 the Father (oe τοῦ πατρός)». of the Son (ἐγὼ 
 
 * (So also Luthardt, Alford, Webster “and Wilkinson, who 
 understand the whole of the ceconomical ‘Trinity, or the 
 Trinity of revelation. Luthardt (11., 335): ‘*'the words 
 must be understood historically, and not metaphysically, of 
 the immanent relation of subsistence, or in the sense of 
 Gnostic emanation. For the expression, mapa τοῦ πατρὺς 
 ἐκπορεύεται, is parallel to the other, ὃν ἐγὼ πέμψω παρὰ 
 τοῦ πατρός. 1{6 is with the Father, and comes from the 
 Father. The present tense (πορεύεται) does uot express the 
 timeless nature of the Spirit, but is determined by πέμψω. δ 
 So ἰδ Meyer (p. 548): “6 Spirit proceeds if He is sent.”— 
 > 
 
 Σ Ἐν 
 
 + (Stier likewise regards the first clause (ὃν ἐγω πέμψω) as 
 spoken ceconomically of the office of the Spirit in the Church, 
 the second clause ἐκπορεύεται) as referring to the ontologi- 
 cal or essential relation of the Spirit to the Holy Trinity. 
 Godet entirely agrees with Lange (I1., 615), and emphasizes 
 the difference in the future, weuw, and the present, exmope- 
 vetat.—P. 8.] 
 
 -—XVI. 1-15. 469 
 
 πέμψω ---περὶ ἐμοῦ), and of the Holy Spirit (2004 
 ὁ παράκλητος . . . ἐκπορεύεται. . . ἐκεῖνος μαρτυρῆ- 
 σει) are very clearly stated, especially when com- 
 pared with xiv. 1¢, 18, 26); xvi. 7, 18} xx. 22. 
 Our passage is also the locus classicus for the 
 technical word ‘‘ procession” of the Holy Ghost. 
 The noun ἐκπόρευσις, processio, nowhere occurs in 
 the New Testament, and belongs to the ecclesi- 
 astical language, but it is legitimately formed 
 from the verb ἐκπορεύομαι, which is here (and 
 here alone) used of the Holy Ghost and denotes 
 the characteristic individuality (ἐδιότης, proprie= 
 tas, character hypostaticus) of the person (not the 
 essence, which is the same in all Persons) of the 
 Holy Spirit, as Sonship or eternal Generation 
 γεννησία, γέννησις, generatio, filiatio) is the propri- 
 ely of the Son, unbegotten Paternity(paternitas, 
 γεννησία) < he propriety of the Father. The Nicene 
 celles refers the procession of the Spirit tothe 
 eternal, metaphysical procession from the Father. 
 Christ speaks here no doubt mainly of the Tri- 
 nity of revelation and of the historic mission of 
 the Holy Ghost in the Christian Church and in 
 believers (comp. ch. xx. 22; Rom. viii. 9; 1 Cor. 
 inp LO eh aC Or aul Lite ete.). Yet it is signifi- 
 cant that while He speaks of His sending of the 
 Spirit in the future tense (πέμψω), He speaks of 
 the procession of the Spirit from the Father in 
 the present (ἐκπορεύεται), as if He intended to 
 intimate a permanent relation of the Spirit to the 
 Father. he effusion of the Holy Spirit on the 
 day of Pentecost is the historic manifestation of 
 His eternal procession from the Father, and bears 
 a similar relation to the latter as the incarnation 
 of Christ does to the eternal generation. At all 
 events we have a right to deduce the cecono- 
 mical Trinity from the ontological or immanent 
 Trinity ; the former is the revelation of the lat- 
 ter; for God manifests Himself as He is (or, as 
 Godet, 11. 514, well expresses it: ‘* Les fuits de 
 la révélation reposent sur les relations trinilatres. 
 Ils en sont comme les reflets.””). Comp. Lange above. 
 —As tothe difference between the Greek and 
 Latin churches on the subject of the procession 
 of the Spirit, Beza, Meyer, Alford and others 
 deny that our passage can be used either in fayor 
 of the Greek formula διὰ τοῦ υἱοῦ ἐκ Tov πατρός, 
 or the Latin clause filiogue; Godet maintains 
 that the passage teaches both the homoousia and 
 the subordination of the Son. Dr Lange briefly 
 intimates the true view. The origina: Niceno- 
 Constantinopolitan Creed affirms the procession 
 of the Holy Ghost from the Father not with an 
 exclusive intent, but rather in opposition to the 
 Pneumatomachi; and in this sense it is that 
 Athanasius, Basil, the two Gregories maintain 
 it; some Greek fathers, as Epiphanius, Cyril of 
 Alexandria, expressly teach the procession of 
 the Spirit from the Son as well as the Father, 
 while Theodore of Mopsueste, Theodoret and the 
 later Greek church maintain the exclusive proces- 
 sion fromthe Father alone The Latin doctrine 
 of the procession of the Spirit from the Son as 
 well as the Father, is logically derived from the 
 dogma of the homoousia, or the essential unity 
 of the Father and the Son, and is exegetically 
 based on the words ὃν ἐγὼ πέμψω in our pas- 
 sage, and πέμψω ch xvi. 7, compared with 
 John xiv. 26 ὅπέμψει ὁ πατῆρ ἐν τῷ OVO 
 μαᾶατί μου. Augustine refers also to John xx 
 
470 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 22. where Christ breathes the Holy Ghost on His 
 disciples (De trinit. IV., ¢. 20; Tract. in Joh. 99 
 #9); but after all he makes the Spirit proceed 
 samly from the Father (de patre PRINCIPALITER, 
 see De trinit. XV. 26; Serm. 71, ὁ. 16; comp. 
 Cangauf: Des ἢ. Aug. specul. Lehre von Gott dem 
 Dreieinigen, Augsb., 1866, 371). Dr. Water- 
 Jand ( Works, vol. IIL., p. 237 f.) thus briefly and 
 clearly sums up this controversy: ‘*The Greeks 
 and Latins have bad many and tedious disputes 
 about the procession. One thing is observable, 
 that though the ancients appealed to by both 
 parties, have often said that the Holy Ghost pro- 
 ceeds from the Father, without mentioning the 
 Son, yet they never said that He proceeded from 
 the Father alone; so that the modern Greeks 
 have certainly innovated in that article in ez- 
 pression at least, if not in real sense and meaning. 
 As tothe Latins, they have this to plead, that 
 none of the ancients ever condemned their doc- 
 trine; that many of them have expressly as- 
 serted it; that the oriental churches themselves 
 rather condemn their taking upon them to add 
 anything to a creed formed in a general Council, 
 than the doctrine itself; that those Greek churches 
 that charge their doctrine as heresy, yet are 
 forced to admit much the same thing, only in 
 different words; and that Scripture itself is plain, 
 that the Holy Ghost proceeds at least by the Son, 
 if not from Him; which yet amounts to the same 
 thing.” P. 8.] 
 
 Ver. 27. But ye also bear witness [or are 
 witnesses, καὶ ὑμεῖς δὲ μαρτυρειτΈ,ΞΞ 
 the present indicating their past and present ex- 
 perience, as the foundation of their future testi- 
 mony; hence not ye shall bear (uaprupyoete), Ki. 
 V. flofmann takes μαρτυρεῖτε in the imperative, 
 which is abrunt and contrary to kai—dé, atque 
 vos ctiam.—VP. 58.].—It is their constant duty to 
 testify of Him from this time forth, 7. 6. to the 
 same degree in which the coming of the Spirit, 
 an event which is to take place after alittle 
 while, is realized in this anticipatory festival. 
 The reason:—for—because ye are with Me 
 from the beginning [ὅτε ἀπ’ ἀρχῆς wer 
 ἐμοῦ Eo7é,—the present ἐστέ indicates the re- 
 lation as continuing ; hence not have been, E. VY. 
 am’ ἀρχῆς, relatively, from the beginning of the 
 Lord’s ministry,—an important qualification of 
 the apostles as witnesses (comp. Acts i. 21, 22; 
 x. 40, 41, xiii. 31), which in the case of Paul 
 was inade up by a direct call of the exalted Sa- 
 viour.—P. 8.].—Comp. Acts i. 21. How are the 
 testimony of the Holy Ghost and the testimony 
 of the disciples distinguished ? 
 
 1. The Holy Ghost shall testify by miracles, in 
 particular by the Pentecostal miracle, by the 
 conversion of the masses; the Apostles by the 
 word (Theod., Mopsueste, Gerhard, al.). 
 
 2 Tae two sides of the unitous testimony of 
 the Apostles are mentioned in company with one 
 another (Augustine; see Acts vy. 32; xv. 28). 
 Similarly 
 
 3. The testimony borne by the Holy Ghost 
 within the Apostles and designed especially for 
 them; the testimony of the Apostles through the 
 floly Ghost—a testimony addressed to the ‘world 
 (Lathardt). 
 
 4. The testimonium divinum, through the power 
 of the divine word, and the lestimonium historicum, 
 
 ~i. 
 
 ‘ 
 
 founded upon the fact that the Apostles were 
 eye-witnesses of Jesus (Luke i. 1; Acts i. 8; 
 Liicke, p. 646). Meyer [p. 545]: ‘One testi- 
 mony; with a distinction, however, in respect 
 of its two actual factors (comp. Acts i. 8; Rom. 
 viii. 16; ix. 1) as Acts v. 32; comp. also chap. 
 
 xv. 28.” [Similarly Webster and Wilkinson: 
 
 ‘The Spirit’s testimony, as distinguished from 
 theirs, consisted in their inspired utterances con- 
 cerning the nature, office, and work of Christ, 
 attested by the miracles which the Spirit enabled 
 them to perform (Matt. x. 20; John xvi. 8, 14) ; 
 also in His action upon others besides themselves, 
 
 Their additional testimony—‘and moreover ye’ 
 —consisted in their attestation of the facts of 
 His life, death, and resurrection.” Alford: 
 “The witness is one and the same—the Spirit 
 will witness in and by them.” The historical 
 witness of the apostles forms ‘the human side 
 of this great testimony of the Spirit of truth, - 
 and O¥ WHICH OUR INSPIRED GOSPELS ARE THE 
 SUMMARY; the divine side being His own in- 
 dwelling testimony in the life and heart of every 
 believer in all time. But both are given by the 
 self-same Spirit ;—neither of them “inconsistent 
 with, nor superseding the other.’’—P.S.] 
 
 Along with the last-mentioned interpretation, 
 in particular, the following thought demands 
 our consideration: the personality of the Holy 
 Ghost is not, in the Montanistic sense, to convert 
 the disciples into involuntary, mechanical or- 
 
 gans; on the contrary, under His influence their 
 personal life shall attain its full development, so 
 that they too do now stand forth as personal wit- 
 nesses (μάρτυρες) in accordance with their own pe- 
 culiar historical and spiritualexperience. [Godet 
 makes a similar remark.—P. 5.1.  Maprupeir: is 
 not the Imperative (Hofmann), but the Indica- 
 tive, for the entire passage bears the character . 
 of a sure promise. 
 
 CHAPTER Xvi. 1-15. 
 
 Chap. xvi. ver. 1. These things have Φ 
 spoken unto you.—Taizva: Another reca- 
 p:tulation, this time of the contents of vers. 18- 
 25, in order ‘to the introduction of a new idea; 
 like ch. xv. 17; xv. 11.—That ye may not be 
 offended [iva μὴ σκανδαλισϑἢἢτ εἸ!, ἴ. 6. 
 tiat ye may not be disconcerted by coming in 
 contact with the sufferings attendant upon the 
 world’s persecution, and be made to fall from the 
 faith, but may, rather, steadfastly approve your- 
 selves martyrs. See Matt. v 29; xiii. 21: xviii. 
 7. Christ is discoursing of the danger of be- 
 coming offended inthe future; His glance pierces 
 beyond the offence that they shall take at Him 
 in the impending night; He reverts to it, how- 
 
 ever, ch. xvi. 32. 
 Ver. They will put you out of the 
 
 synagogues [or they will excommunicate 
 you, ἀποσυναγώγους ποιήσουσε ὑμᾶς]. 
 He now reveals to them, by fundamental traits, 
 the operations of the world’s hatred, announced 
 to them by Him. First comes excommunication. 
 See ch. ix. 22 [and xii. 42]. Jewish persecu- 
 tions are meant; as a type, however, of the 
 whole mass of declarations of excommunication 
 and outlawry to be levelled against His followers. 
 
 Yea, andan hourcometh [ἀλλ᾽ ép vera: 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 ES -"ΛΛξεε-ο-ς-ς---ς-- 
 
 pa].—In the form of an antithesis, ἀλλά [at, 
 yea and} gives exceeding prominence to the fol- 
 lowing climax to the persecutions. [It intro- 
 duces the contrast of a much more grievous, even 
 bloody persecution; comp. 2 Cor. i. 9; vii. 11; 
 Phil. iii. 8.—P. 5.7. Liicke: They were also to 
 experience the bloody fanaticism of the world at 
 the hands of Jews and Gentiles. He Himself 
 fell a sacrifice to the same, as,did later, Stephen, 
 Acts vi. 8, eéc.; 2 Cor. i. 9; 1 Cor. iv. 18.—That 
 every one.—iva lays stress upon the destiny 
 of that hour. [Or, as Meyer expresses it, “τὰ 
 which shall happen in the ὥρα, is regarded as the 
 object of tts coming: comp. xii. 23.”—P. 3.].— 
 Will think that he doeth God sacrificial 
 service [iva πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ 
 λατρείαν προσφέρειν τῷ Ve@].—Serve 
 God by offering unto Him a sacrifice.—/az7peia in 
 the sense of worship, service rendered to the 
 Deity [comp. Romeexis 1: Heb. ix. 16 cc: ||: 
 The performance of the curse-sacrifice, Vherem, 
 as the last and highest form of excommunieation, 
 was looked upon asareligious act. That the 
 idea of a Cherem is present in this place is proved 
 by the expression προσφέρειν, a term which Liicke 
 seems not precisely to understand, whilst Meyer 
 observes: ‘This axiom of Jewish fanaticism is 
 well known: ‘omnis effundens sanguinem improbo- 
 rum xgualis est ill, qui sacrificium facit. Bam- 
 midbar Rabba, f. 329.” Comp. Matt. x. To 
 ϑεῷ “is primarily expressive of Jewish fanati- 
 cism: Gentile fanaticism, however, was substan- 
 tially the same.” Liicke. The Gentile world also 
 was acquainted with the curse-offering and per- 
 formed it in manifold ways. See 1 Cor. iv. 12. 
 
 Ver. 3. And these things will they do 
 unto you.—This verse contains 1. ὁ msolation 
 for the disciples in regard to their persecutions 
 —conveyed in the intimation that these persecu- 
 tions will not arise on account of anything in 
 the disciples themselves; this involves the pre- 
 supposition of their normal behaviour. 2. The 
 thought is suggested that the persecutors will 
 overweeningly imagine themselves to b2 raised 
 above the disciples on the platform of intelli- 
 gent judges and defenders of the truth, whilst 
 in reality they are grovelling in the most lamen- 
 table darkness. 
 
 Ver. 4. But I have spoken these things 
 unto you.—According to Liicke, ἀλλά is an ex- 
 planation: notwithstanding that nothing else 
 can be expected, Lhave, efe. But it has just been 
 necessary for Him to inform them that these very 
 things must be expected. Meyer interprets the 
 ἀλλά as a breaking off. But enough: these 
 things (thus much) have I told you beforehand, 
 etc. [So also Alford]. A later recollection of 
 the prophetic fore-announcements shall serve to 
 strengthen faith,—faith in the trustworthiness 
 of the Lord as well as in the divinely normal 
 course of things, see chap. xili. 19. Hence cor- 
 rectly Tholuck (after Cyril, Gerhard): But, so 
 little is it My intention to affright you with these 
 things, that I have told you of them only in 
 order that, οἵα. 
 
 I told you not from the beginning.—In 
 what respect do the words: Because I was 
 with you, serve as an elucidation? 1, So that 
 I could comfort you (Aug., Liicke). Against 
 this view it may be said: they were then not in 
 
 471 
 
 - 
 
 need of comfort. 2. The hatred of the world 
 touched Me alone (Chrysostom, Luth., Meyer, 
 etc.). 3. Because ye were then too weak to bear 
 such sayings (Erasmus, Calvin). 4. Because He 
 now promises them the help of the Spirit, He 
 can also tell them of suffering (Bengel, Tholuck). 
 The meaning may be simply this: because I thus 
 had it in My power to tell you at any time and 
 had neither inclination nor need to tell you 
 something painful and oppressive too soon; now, 
 however, for the reason assigned, I am obliged 
 to tell you, in order that ye may not be astonished 
 at experiencing sufferings, of whose coming I 
 have forewarned you. Further motives, as, for 
 instance, forbearance towards their hitherto 
 gradual development, efc., are not excluded by 
 the above. But according to the Synoptists, 
 Christ foretold such sufferings to the disciples at 
 a much earlier time (Matt. v. 10 ff; x. 16 ff; 
 xxiv. 9). Deliverances upon this diversity: 
 
 1. Here φοϑερώτερα ἐκείνων are announced (Hu- 
 thymius, Chrysostom). 
 
 2. Christ before spoke minus aperte (Grotius, 
 Bengel). 
 
 3. Now He proclaims the cause of the world’s 
 hatred (Lampe). 
 
 4. As a farewell-word the revelation was a new 
 one (Luthardt). [So also Alford: in reference 
 to His immediate departure.—P. S. ] 
 
 5. Earlier intimations of a more general and 
 less definite character are reported by the Syn- 
 optists in agreement with later and more definite 
 ones (Meyer). 
 
 6. Those earlier predictions probably belong 
 to the time when Jesus delivered His last dis- 
 courses (Beza, Maldonatus). 
 
 7. The expression here recorded by John can 
 hardly be justified (De Wette). 
 
 8. Tholuck: Those utterances were of an iso- 
 lated cast; Christ has here more expressly de- 
 clared the principial position of the disciples. 
 This view must be illustrated more in detail: 
 (1) in the Sermon on the Mount, Matt. v. 10, the 
 prediction is couched in such general terms that 
 the disciples might apprehend it as referring to 
 a participation in transient ‘throes of the Mes- 
 siah,”’ soon to be succeeded by the appearance 
 of the kingdom of God. (2) In the Apostolic 
 Instructions, Matt. x., the momentary predictions 
 are, in accordance with the ideal order of things, 
 amplified through later additions. Even to the 
 adoption of the eschatological items. (3) The 
 eschatological sayings, Matt. xxiv., were uttered 
 but a day or two previously; hence they coin- 
 cide ideally with our date. 
 
 Ver. 5. But now I go [ὑπάγω] to Him 
 that sent Me.—The motive for His present full 
 enlightenment of them with regard to their fu- 
 ture, in order that, together with what is sad, 
 He may tell them the most gladdening things.— 
 And none of you asketh Me—tThis seems 
 to be at variance with ch. xiii. 86; xiv. 5. The 
 sense, however, is asfollows: ye give yourselves 
 up to the sad thought that I go-away and make 
 no inquiries as to the glad thought: whither, 
 namely, to the Father. Calvin: ‘* Audito meo 
 discessu expavescitis, neque enim reputatis, quo disce- 
 dum, vel in quem finem.”* They cling to the ruins 
 
 * (So also Alford: None of you inquires into the nature 
 ποῦ being emphatic) of My departure, so as to appeat 
 5 L y ὍΘΕ ’ Ρ 
 
472 
 
 of their old expectations with regard to the Mes- 
 siah’s kingdom and are afraid to venture a leap 
 into the new views of life, however urgently the 
 so'emn mood of the Lord presses them thereto. 
 Ver. 6. Sorrow hath filled your heart.— 
 Sorrow and only sorrow. Verse 6 is explana- 
 tory of the mild reproach ver. 5,—none asketh 
 Me: whither? They do the opposite; they 
 linger at the fact of His departure and its im- 
 mediate and sad results, as revealed to them by 
 Him; they stay at the ὑπάγω, not at the πρὸς 
 τὸν πέμψαντα. The course of ideas, therefore, is 
 perfectly clear; De Wette and Liicke are under 
 some misapprehension when they fain would im- 
 prove it by reading ver. 6 before καὶ οὐδείς. Even 
 the construction of Olshausen seems to be super- 
 Ja he introduces a period and pause after 
 
 πέμψ. we and makes ver. 6 follow as a question. 
 Vers. 7-11. The Holy Ghost as the strength of 
 
 their victory over the world. 
 
 [This whole passage (7-12), relating to the 
 mission of the Holy eee is unmeaning and in- 
 comprehensible to the carnal mind, but unspeak- 
 ably precious and comforting to the spiritual ; 
 it touches on the deepest questions of doctrine, 
 and on the practical discipline of our hearts and 
 lives. With a few great strokes, as Olshausen 
 remarks, Christ depicts all and every part of the 
 ministry of the Holy Ghost in the world, His 
 operation on individuals as well as the mass, on 
 believers and unbelievers alike. Comp. here the 
 remarks on pp. 440 f., and the Critical Notes to 
 the five Sermons of Julius Charles Hare (late 
 Archdeacon of Lewis and Rector of Hertsmon- 
 ceux) on John xvi. 7-11, entitled: Zhe Mission 
 of the Comforter (2d ed., republ. Boston, 1854). 
 These notes betray a rare familiarity with pa- 
 tristic and German exegesis, and contain by far 
 the ablest and fullest exposition of our passage 
 in the English language; yet they are wholly 
 unknown to continental commentators and are 
 ignored even by Wordsworth.—P. 8 ] 
 
 Ver. 7. But I tell you the truth, efc.—Pro- 
 minence given to the cheering results of His de- 
 parture, as also to that departure itself. [Bui, 
 ἀλλά, notwithstanding, nevertheless, refers to the 
 λύπη in ver. 6.—P.8.]. Ltell you; ἐγώ [17 my- 
 self, in opposition to ὑμεῖς, the sorrowing dis- 
 ciples (5, 6), and inthe consciousness.of personal 
 ability to remove their sorrow by sending the 
 Comforter.—P. 8.].—It is expedient for you 
 that I [for } My part] should go away [σὺ μ- 
 φέρει ὑμῖν iva (expressing the divine neces- 
 sity and intention), ἐγὼ ἀπέλϑω (depart from this 
 world, leave you).—P, 5.71 “Iva marks the fact 
 of His going away, considered with regard to 
 the purposes destined to be accomplished by it. 
 
 (With this passage should be compared ch. 
 vii. 39 and the notes pp. 258 f. The sending of 
 the Spirit to men as the Spirit of redemption 
 and adoption, presupposes the offering of the 
 atoning sacrifice, the glorification of Christ’s 
 humanity and His elevation to His mediatorial 
 
 throne. Συμφέρει ὑμῖν, it is profitable, expedient 
 for you (comp. 2 Cor. viii. 18; 1 Cor. vi. 12), 
 
 indicates that the post-pentecostal dispensation 
 of the Spirit who makes us partakers of the 
 whole fulness of Christ and His completed re- 
 
 anxious to know what advantages are to be derived from it. 
 —P.8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 demption, is higher and “π΄ Messed than the 
 dispensation of the Son in the state of His ha- 
 miliation, as this was higher than the dispen- 
 sation of the Father before Christ’s advent. 
 Christ’s departure, in itself considered, without 
 the consequent sending of the Paraclete men- 
 tioned in the last clause of this ver-e, would be 
 the greatest calamity that could have befallen 
 the disciples. For there never was any commu- 
 nion upon earth that could at all be compared in 
 blessedness with their daily intercourse with 
 their Lord and Master, who was dearer to them 
 than life itself. But they lived then more in 
 sight than in faith, and depended too much on 
 Ilis visible presence and His human form, like 
 children upon the presence of their parents. 
 Tuey had to lose Christ as a mere man in order 
 to find Him again as God exalted on His hea- 
 venly throne, from which He might send them 
 lis Spirit as it never had been sent before, 
 establish His kingdom and convert through them - 
 the whole world. The book of Acts proves what 
 they gained in independence and self-goyern- 
 nent, in strength and endurance of faith by 
 the withdrawal of Christ’s visible presence. 
 Archdeacon Hare (Note C., p. 234) ingeniously 
 turns this passage against the Church of Rome, 
 which has indeed preserved the true confession 
 of Christ against all Christological heresies, but 
 has been unable to recognize how it was expedi- 
 ent for Christto goaway. ‘She has never been 
 content, unless she could get something present, 
 a vicar, images, outward works, actual sacrifices, 
 with priests to offer them up, real flesh and 
 real blood. She chose rather to defy the evi- 
 dence of the senses, than not-to have an object 
 of sense.” She has, as Augustine (Serm. 270, 
 quoted by Hare, p. 232) says of Peter, ‘‘loved 
 the Lord Jesus Christ as aman loves man, as 
 the carnal loves the carnal, not as the spiritual 
 loves true Majesty.”’—P. 8. ] 
 
 For if I go not away, εἰς. [ἐὰν γὰρ (ἐγ ὼ) 
 μὴ ἀπέλϑω (depari, leave you), 
 τος οὐκ ἐλεύσεται πρὰς ὑμᾶς, 
 πορευϑῶ (goto My Father), πέμψω αὐτὸν 
 πρὸς buac).—Explanation see in Doctr. anp 
 Ernican No. 15. Augustine: “δὲ alimenta, qui- 
 bus vos alui, non subiraxecro, solidum cibum non 
 esurietis.”’ ‘he expression here becomes sub- 
 lime; it is indued with ghostly severity and 
 heroic boldness. 
 
 Ver. 8. And when He is come, εο. [καὶ 
 ἐλϑὼν éEketvocg}].—sSolemn and triumphant 
 exaltation of spirit, aud proclamation. The 
 witness of the Spirit, announced chap. xv. 26, 
 is now, in accordance with its subject-matter, 
 power and effect, declared to be a threefold vie. 
 dory over the world. Mention is not made of 
 the disciples for the simple reason that, as 
 bearers of the Spirit, they seem to vanish utterly 
 from sight in His glory. [Godet, If. 519: **Vo.ed 
 la description de la victoire morale que, par Lorgane 
 des disciples, le Saint Esprit remportera sur le 
 
 monde. Le discours de saint Pierre ἃ la Pentecéle 
 et ses effets soni le meilleur commentaire de ceiie 
 promesse.’—P. 8.] 
 
 He will convict* the world [ἐλέγξει 
 
 * (The E_ VY. translates reprove (Luther: strafen), but gives 
 inthe margin convince, which is much better, See TEXT. 
 Noves, and the exegesis below.—P. 8.] 
 
CHAPS. XV. 
 
 1-27.--XVI. 1-15. 
 
 473 
 
 τὸν κόσμον περὶ ἁμαρτίας, κ. τ. A.].—By 
 His testimony. The ἐλέγχειν of the Holy Ghost 
 is variously construed: 
 . In the sense of a judgment. Chrysostom: 
 They chall not do such things unreproved ; 
 the contrary, sentence shall be passed upon 
 them; similarly Theophylact [Erasmus, Wetzel] 
 and others. De Wette: ‘*The idea of judgment 
 is conclusive.” A one-sided and abstract up- 
 holding of the punitory consideration , in oppo- 
 sition also to the idea of conviction, which in the 
 forum itself is distinct from the passing of sen- 
 tence, as is the latter, again, from the infliction 
 of punishment. The κρίσις here spoken of is the 
 judgment upon the devil. [The patristte inter- 
 pretation to reprove, strafen, conveys ἃ very in- 
 adequate description of the work of the Spirit, 
 and gives no clear sense when applied to right- 
 cousness and judgment.—P. 5.1 
 
 A convicting, a bringing to a consciousness 
 of the truth, in such wise that decision must 
 ensue, resulting either in faith or in impenitence 
 (Calvin, Lampe, Bengel, Liicke, etc). 
 
 Exposition No. 1 must not be confounded with 
 the doctrine of the Holy Ghost’s, disciplinary 
 office (Tholuck), in accordance with which Lu- 
 ther’s translation: s/rafen, discipline, reprove, 
 likewise conveys an excellent meaning.* The 
 Operation of the Holy Ghost is never external 
 but always internal; His testification addresses 
 itself to the human consciousness,—never to the 
 intellectual consciousness alone, but invariably to 
 the moral consciousness as well, the conscience. 
 And inasmuch as this is true, the world, in being 
 convicted, is always reproved as well, through 
 the judgment of the Spirit. Now the powor of 
 Christ’s saying is involved in the idea that the 
 Holy Ghost, as the Paraclete of the persecuted 
 Apostles, turns the tables upon their adversa- 
 ries,—reverently be it said; 
 
 persecuting worid, brings it to judgment, and, 
 
 * (This reproving and punitive action of the Holy Spirit 
 is only the negative 5145 of the ἐλέγχειν here spoken of; th» 
 positive side is the salutary action, which leads to godly 
 repentance and conversion. Luther describes the S/r. famt 
 with his usual force. See the eloquent passage admirably 
 translated by Havre, 1. c. p. 357 f. 
 men: “Christ gives here His apostles and the preachers of 
 the gospel the highest authority upon earth, that they must 
 rebuke the world with their preaching, and that all men 
 must for God's sake be subject to their preaching, and must 
 suffer themselves to be rebuked by it, if they would receive 
 God’s grace and be saved. Verily, this isa vast grasp ina 
 word, and the beginning of a war which was to be great 
 and arduous, that these few mean, poor beggars, the Apostles, 
 are to stir up the whole world, and to bring it upon their 
 shoulders. kor what is meant by the world? Not one or 
 two of their fellows; but all emperors, kings, princes, and 
 whatever is noble, rich, great and learne 4, wise, or anything 
 upon earth; all these ar to be rebuked by their preaching, 
 as being ignorant, unrighteous, and condemned before God, 
 with all their wisdom, righteousness, and power, which they 
 hitherto had had and made boast of—The world cries out 
 furiously, when this sermon begins, that it isa mischievous, 
 intolerable sermoa, producing dissension and confusion, 
 giving rise to disobedience, insurrection, tumult. And we 
 cannot wonder at these complaints; for it is a vexatious 
 matter, that the preachers should take upon themselves to 
 reprove all, without distinction, and should allow none to be 
 just and good before God. Who can deem it right or reason- 
 able that this sermon should breed such a hubbub, and 
 bring about changes and innovations so that the whole 
 former religion and worship, with so many beautiful cere- 
 monies of such long standing, should be despised, and should 
 fall? And the most vexatious thing of all is, that they 
 who undertake the work of rebuking, are not high and 
 mighty, learned or otherwise eminent men, but poor, mean, 
 unknown, despised fishermen, and such folks as everybody 
 would class with beggars and yagabonds.”—P. 8. 
 
 le prosecutes the | 
 
 The following is a speci- ᾿ 
 
 in its totality as world, as sinner, convicts it. 
 Tous, with checkless superiority, He executes 
 an ideal judgment upon the whole world. The 
 conversion of the world, or its confirmation in 
 impenitence, is a result resting not solely in the 
 impressions of the Holy Ghost, but in the diverse 
 reactions of men, some turning to belief, others 
 hardening themselves in unbelief. Under this 
 all-powerful ἐλεγχος, however, the world, as an 
 ungodly world, advances towards its dissolution, 
 after the accomplishment of the éAeyyoc¢ it no 
 longer exists. (See chap. xvii. 23; 1 John ii. 
 17). The meaning, therefore, is as follows: He 
 shall reprovingly convince—convict—the world 
 in His judgment, and, by convicting it, occasion 
 its disintegration into the two portions of the 
 saved and the judged, neither of which is any 
 longer aworld. (See ch. iii. 20; viii. 46; 1 Cor. 
 xiv. 24). Zhe conviction of the world ensues in 
 three acts. 
 
 Be it observed that the point of view taken by 
 Christ in describing the following events, is that 
 of the consummation of the things predicted ; 
 hence He employs the Present tense.* On the 
 three themes see T'holuck, p. 384. 
 
 [Ἐλέγχειν in Homer and earlier Greek 
 authors means chiefly to rebuke, to reprove, to re- 
 proach; so also in Luke iii. 19: 1 Tim. v. 20; 
 | Tit. i. 13; Rey. iii. 19. But in the phraseology 
 | of the courts of justice and of the schools the 
 verb expresses demonstration, conviction and 
 refutation of an opponent by fair and conclusive 
 arguments. ‘In éAéyyeu,” says Liicke, ‘is 
 always implied the refutation, the overcoming 
 of an error, wrong,—by the truth and the right.’ 
 
 So the word is ded “Matt. xviil. LS το» 
 James ii. 9 (ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβά- 
 tat); John viii. 9 (ὑπὸ τῆς συνειδήσεως ἐλε) γχόμενοι, 
 
 being convicted by their conscience) ; vill. 46 (τίς ἐξ 
 ὑμῶν ἐλέγχει μὲ περὶ ἁμαρτίας, which of you con- 
 : victeth Me of sin?). ‘The last passage comes 
 nearest toourown. Tue éAeyéic here meant is a 
 conviction ( Ueberfiihruny), by which the sinner is 
 proved to be such and becomes conscious of his 
 sin and guilt, is “pricked to the heart” and 
 ‘smitten in conscience” (comp. Acts il. 57), and 
 brought toa crisis that he will either sincerely 
 repent and be converted (1 Cor. xiv. 24), or 
 harden his heart and bring upon him condemna- 
 tion (Acts xxiv. 25; Rom. xi. 7 ff.). The divine 
 intention of this convicting agency is the salva- 
 tion of the sinner; for the Holy Spirit, like 
 Christ Himself, was sent not to condemn the 
 world, but to save it (comp? John iii. 17). This 
 view of éAéyyew is substantially held by Calvin 
 and Beza, who translate it convincere, Lampe, 
 Bengel (arguet),. Liicke, Olshausen, Tholuck, 
 Stier, Meyer, Hare (l. 6. p. 355 ff.), Alford, 
 Wordsworth, Barnes (‘‘convince men that they 
 are sinners and cause them to feel this’), Godet 
 (convaincre de tort ou @erreur, ici ἃ la fot de Tun 
 et de Vautre).—The world, ὁ κόσμος, is the 
 object of the Spirit’s convicting agency and 
 must not be confined to the Jews or to the hea- 
 then or to the ungodly, but be extended to all 
 
 * (Hare, p. 65: “That which was to be eifected by His 
 Spirit in the Church during the whole course of ages ‘down 
 to the end of the world, He concentrates, as it were, intoa 
 single point of space, anda single moment of time; ever as 
 our eye, with the help of distance, concentrates a world inte 
 } a star.’ "_P, 8.] 
 
474 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 men (comp. John ili. 16; xii. 91) who come under 
 
 the influence of the Spirit and the preaching of 
 
 the gospel. Calvin: ** The term world compre- 
 hends those who were to be truly converted to 
 Christ, as well as hypocrites and reprobates. 
 For the Spirit reproves men through the preach- 
 ing of the gospel in two ways. Some are seri- 
 ously impressed, so that they willingly humble 
 themselves, willingly subscribe to the sentence 
 by which they are condemned. Others, although 
 they are convicted and cannot escape from the 
 position of a criminal, yet do not heartily yield, 
 nor submit themselves to the authority and dic- 
 tation of the Holy Spirit; nay, rather being 
 constrained they inwardly fret, and in their per- 
 plexity cease not to cherish obstinacy of mind.” 
 Calvin aptly quotes, in illustration, 1 Cor. xiv. 
 24-5: “If all prophesy, and there come in an un- 
 believer or an ignorant man, he is convinced 
 (ἐλέγχεται) by all, he is judged by all; and thus 
 are the secrets of his heart made manifest; and 
 so, falling down on his face, he will worship 
 God and declare that God is truly in you.” 
 Godet: ‘Si le monde est Vobjet de la répréhension 
 du S1int-Lspirit cest done encore dans un but de 
 salut.”’—The threefold objects of the conviction 
 are sin, which belongs to men, righteousness, 
 which belongs to Christ, judgment, which is exe- 
 cuted on Sitan by the overthrow of his king- 
 dom and the establishment cf Christ’s kingdom. 
 He who is convicted of sin, passes over either to 
 the righteousness of Christ, or to the judgment 
 of Satan (see Bengel). The triple ὅτε defines 
 the substance and ground of the triple ἔλεγχος, 
 and is=si¢ ἐκεῖνο ὅτι, in that, inasmuch as (comp. 
 ii. 18; ix. 17; xi. 51). The omission of the 
 article before the three nouns gives them the 
 widest sense. The natural man has some slight 
 perception of sin, righteousness, and judgment, 
 as is evident from the writings of the heathen 
 and infidels, and the penal codes of all nations; 
 but itis only the Spirit of God who, appealing 
 to the inner law of our conscience, and unfold- 
 ing the higher law of God, especially the atoning 
 sacrifice and divine-human fullness of Christ, 
 leads us to a living, practical knowledge and 
 personal conviction of these three facts, and 
 traces them to their fountain-head and culmina- 
 ting point—sin to wnbelicf, righteousness to Christ, 
 and judgment to Svtan. Moreover, the natural 
 man, with all his knowledge of sin, cannot get 
 rid of its power. The great aim of the Spirit is 
 todeliver man from his sin and from the judgment 
 to come, and to makeehim partaker of the right- 
 eousness of Christ. The actual proof of this 
 threefold work of the Spirit is found in the Acts 
 of the Apostles, who were His organs, and is 
 daily repeated in the history of the Church 
 throughout the world; for the Spirit’s convictive 
 work goes on in unbroken succession wherever 
 the gospel is preached, producing everywhere 
 the same effects unto condemnation and salvation, 
 aad will go on to the end of time, as long as there 
 is x world te b3 converted. There is, however, 
 anotuer work of the Spirit, which is not touched 
 upon here, the work of the sanetificalion of those 
 who have ‘come out of the κόσμος. Our Lord 
 speaks here of the great help of His disciples in 
 their warfare with the world and in laying the 
 foundations of Christianity. Within the Church 
 
 the blessed gifts and graces of the Spirit, love, 
 joy, peace, gentleness, goodness, e/e. (Gal. v. 22, 
 23; 1 Cor. xii.-xiv.; Rom. xii.), will necessa- 
 rily manifest themselves.—As to the interpreta- 
 tion of this profound and comprehensive passage 
 there isa substantial agreement among orthodox 
 commentators, yet with characteristic differences 
 of theological schools and creeds. See the de- 
 tails below.—P. 5.1 
 
 Ver. 9. With respect to sin [7«pi—con- 
 cerning, on the subject of, in respect to—d wa p- 
 tiac]|.—Act the first.—That they believe 
 not on Me.—dr explicative: inasmuch as. In- 
 terpretations : 
 
 1. He will discover to them the sin they 
 commit in not believing on Me (Euthymius 
 Zigab., Liicke ;—‘* He will convince them that 
 their unbelief is sin, is wrong,” Meyer).* But 
 to the truth of this interpretation it were requi- 
 site that unbelief should be the object—not sin. 
 And, moreover, the thought would not be a par- 
 ticularly comprehensive one. But above all, the 
 view is subverted by the circumstance that 
 the three terms: sin, righteousness, judgment, are 
 mentioned with perfect universality, and uncon- 
 ditionally, in accordance with the universal 
 operation of the Spirit. 
 
 Therefore, 2.'Ihe passage has reference to sin 
 simply, which, as the Holy Ghost shall convince 
 the world, consists in, is rooted in, in its differ- 
 ent phases comprehended in, and, finally, made 
 manifest in, their not believing on Me (Apollinar., 
 Calvin [qualis in se sit hominum natura], De Wette 
 [also Wetzel and Godet]. Only De Wette’s con- 
 struction of the case is obscure; he opines that 
 the Saviour’s words have reference solely to the 
 unbelief of the impenitent as contrasted with 
 believers, according to John 111. 86. That unbe- 
 lief is not prior, but subsequent, to the act of 
 ἔλεγξις. It is sintoo, beyond a doubt; sin, how- 
 ever, of a particular kind, since it is unpardon- 
 able. Believers themselves do not attain unto 
 faith without, through the medium of the con- 
 viction of the Spirit, perceiving the identity of 
 their sin with the unbelief hitherto cherished by 
 them. The rejection of Christ is tre central appear- 
 ance of all the sins of all the world; light is thrown 
 thereupon by the spiritual manifestation of Chriss 
 divine exaltedness above all the world. The old 
 world makes a distinclion between sin and unbe- 
 lief, and even ventures to consider the latter a 
 very meritorious thing; on that point, the views 
 of the world shall be subverted by the Holy Ghost. 
 
 [Bengel: ‘‘Infideliias est confluens peccatorum 
 omnium et omnibus pejor.” Alford: **This unbe- 
 lief is not a mere want of historical faith,—but 
 unbelief in its very root,—the want of a personal 
 and living recognition of Jesus asthe Lord (1 Cor. 
 xii. 8) which, wherever the Spirit has opened His 
 commission by the planting of the visible church, 
 is the condemning sin of the world.’’? On this point 
 Luther, in his usual forcible and graphic style, 
 makes some remarks which show how much 
 deeper he penetrated into the marrow of the 
 Scriptures on the doctrines of sin and grace and 
 the depths of faith and unbelief than the fathers, 
 
 * | Similarly Chrysostom, Theophylact, Grotius, Hammond, 
 who refer at the same to signs and wonders and other exter. 
 nal proofs as the principal means by which men are to be 
 convinced of the sin of their unbelief—P. 8.] 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 478 
 
 not excluding even Chrysostom and Augustine. 
 “The unbelief spoken of in the text,” says 
 Luther, “615. not merely that which is planted by 
 Adam in man’s nature, but plainly this, that 
 ‘men believe not in Christ, that is, when the gos- 
 pel of Christ is preached, in order that we may 
 confess our sins, and through Christ seek and 
 obtain grace. For when Christ came, the sin 
 of Adam and of the whole human race, namely, 
 their previous unbelief and disobedience, was 
 taken away before God by Christ’s sufferings 
 and death; and He built a new heaven of grace 
 and forgiveness; so that the sin, which we have 
 inherited from Adam, shall no longer keep us 
 under God’s wrath and condemnation, if we be- 
 lieve in this Saviour. And henceforward he 
 who is condemned must not complain of Adam 
 and of his inborn sin: for this Seed of the 
 woman, promised by God to bruise the head of 
 the serpent, is now come, and has atoned for this 
 sin, and taken away condemnation. But he 
 must cry out against himself, for not having 
 accepted or believed in this Christ, the devil's 
 head-bruiser and sin-strangler. Thus every man’s 
 danger rests with himself; and itis his own fault 
 if he is condemned; not because he is a sinner 
 through the sin of Adam, and deserving of con- 
 demnation by reason of his former unbelief; but 
 because he will not accept this Saviour Christ, 
 who takes away our sin and condemnation. 
 True it is indeed, that Adam has condemned us 
 all, inasmuch as he brought us along with him 
 into siu and under the power of the devil. But 
 now that Christ, the second Adam, is come, born 
 without sin, and has taken away sin, it cannot 
 longer condemn me if I believe in Him; but 1 
 shall be delivered from it through [lim and be 
 saved. If, on the other hand, 1 do not believe, 
 the same sin and condemnation must continue; 
 because He who is to deliver me from it, is not 
 taken hold of: nay, it will be a doubly great and 
 heavy sin and condemnation, that I will not be- 
 lieve in this dear Saviour, by whom I might be 
 helped, nor accept His redemption. Thus allour 
 salvation and condemnation depend now upon 
 this, whether we believe in Christ or no. A 
 judgment has at length gone forth which closes 
 heaven against all such as have not, and will not 
 receive, this faith in Christ. For this unbelief 
 retains all sin, so that it cannot obtain forgive- 
 ness, even as faith removes all sin. And hence 
 without this faith everything is and continues 
 sinful and condenmable, even in the best life and 
 the best works which a man can perform; which 
 althongh in themselves they are praiseworthy and 
 commended by God, yet are corrupted by unbe- 
 lief, so that on account thereof they cannot 
 please God; even as in faith all the works and 
 life of a Christian are pleasing to God. In fine, 
 without Christ everything is condemned ant 
 lost; in Christ everything is good and blessed ; 
 so that even sin, which continues in our flesh 
 and blocd, being inherited from Adam, can no 
 longer hurt er condemn us.’’—I add Olshausen’s 
 explanation, which well agrees with the forego- 
 ing extract: ‘In the first place the Spirit makes 
 sin manifest, not however in its outward cha- 
 racter,—in this respect the Law awakens the 
 knowledge of sin (Rom. iii. 20).—but in its in- 
 ward deep root. Now this is nothing else than 
 
 unbelief, which we may call the mother of all 
 sinful actions: but unbelief itself is, in its most 
 glaring form, unbelief in the Incarnate Christ. 
 The inability of recognizing this purest manifes- 
 tation of the Divinity implies utter blindness.” 
 Stier and Hare may also be profitably consulted 
 on this passage.—P. 5.] 
 
 Ver. 10. With respect to righteousness 
 [περὶ δικαιοσύνης |.—Act the second. [{6 10, 
 again, righteousness simply ismanifested. Christ's 
 exaltation to the throne of glory is the central appear- 
 ance of God’s righteousness ; we say, of God's right- 
 eousness in Christ, God's righteousness in His provi- 
 dence, Grod’s righteousness in believers, in the con- 
 science of unbelievers even,—an appearance illumi- 
 nated by the spiritual manifestation of Chriss 
 world-reconciling and glorifying operations. 
 
 Meyer thinks that “‘things of entirely diverse 
 natures are mingled together” in these words 
 (Leben Jesu, IL., 1385).¢ So Paul might seem 
 to him to mingle things of different natures, 
 Rom. iii. 26, but the δικαιοσύνῃ ϑεοῦ is but one. 
 
 1. By Chrysostom, Beza, ete., Liicke, Meyer, 
 the passage is construed to mean the rightcous- 
 ness of Christ (** guiltlessness,” which is too weak 
 a term in this connecrion); comp. 1 Tim. iii. 
 16.{ This view, Tholuck thinks, is untenable in 
 
 Ὁ (The Rhemish version, as usual, follows here the Vulgate 
 and translates justice (justiiia), on which Lare (Ὁ. 371) makes 
 the following instructive observativas: δ 6. Latin word is 
 more appropriate here than in many other cases: though 
 even here the corresponding Saxon word better expresses the 
 vital principle dwelling and working in the soul; while the 
 Latin, in conformity to the predominant character of tae 
 language, and of the nation whose image that language re- 
 flects, relates rather to outward acts and couduct. The dif- 
 ference is analogous to that which we find in the translations 
 of the sixth beatitude, where, instead of Lire pure in heart, the 
 
 Rhemish Version is led by the Vulgate, beult mundo corde, to 
 put ‘Blessed are the cleanof heart. 1 trust it is neither unjust 
 nor fanciful to look upon these two words as iu some measure 
 symbolical of the distinctive characters of the Reformed 
 churches and of that of Rome, that is to say, so far as each 
 answers to its peculiar principle and idea. The former seek 
 purity, and cannot be satisfied without it, and therefore are 
 always oppressed with a deep consciousness of impurity ; the 
 latter aim at cleanness, Which may be attained in a high de- 
 gree, and by means of outward acts. So may justice ; but 
 righteousness is unattainable. Ido not mean that the Romish 
 Church is altogether regardless of purity and righ!vousness, 
 or the Reformed of cleanness and justice. Specific distinctions 
 are seldom absolute, but relative, and are formed by the pre- 
 dominance of one or other of the constitutive elements, by 
 the development of that which had been latent, the coming 
 forward of that which had been kept in the background, the 
 superiority of that which had beensnbordinate. Neither are 
 the cleanness and justice inculcated by the Church of Rome 
 irrespective of purity and righteousness ; vor are the purity 
 and righteousness, the ideas of which were the beacon stars 
 of the Reformation, irrespective of cleanness and justice. 
 Indeed it would be utterly impossible for either to exist 
 without some admixture of the other. But the error, which 
 is the caricature and corruption of each church, anl has 
 evermore lifted up its head therein, marks its tendency by 
 its main danger: and this in the Church of Rome has been 
 the proneness to Pelagianism, in the Reformed Churches the 
 aptness to run into Antinomianism. Our modern impugners 
 and revilers of the Reformation have never duly recoznized 
 these main distinctions between the two great branches, into 
 which th+ Western Chureh since that event has been divided. 
 Hence they have gone blindly astray in their judgments upon 
 each, blaming and praising inconsider ttely and irrelevantly, 
 nay, at times blaming where they ought to have praised, and 
 praising where they onght to have blamed, even as in their 
 own theology they want to turn back the hands of the world’s 
 great clock, and to pull down to cleanness and justice, to 
 rudiments of outward acts and observances,—touch not, taste 
 not, handle not,—instead of urging and helping us to that 
 inward purity and righteousness, Which we are to seek from 
 the Comforter, and which Ie alone can give.’—P. 8.] 
 
 + (Omitted in the fifth edition of Meyer.—P. 8.] 
 
 { [So also Maldonatus, Bengel, Olshausen, Barnes, Baum- 
 lein, Godet, Owen.—P. 8.] 
 
476 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the absence of a μου in connection with decaco- 
 σύνης in addition to this objection, we would 
 state that **the going to the Father” and ‘the 
 seeing Christ no more,” must receive their share 
 of consideration. 
 
 By Cyril, Augustine, Calvin, Luther, Ger- 
 lach, Stier, it is interpreted as significant of the 
 righteousness that comes of faith, in the Pauline 
 sense.* Controverted by Tholuck on the ground 
 that in the writings of Paul δικαιοσύνῃ is the cen- 
 tral idea, but in those of John that position 1s 
 occupied by ζωύ. Hence he thinks to interpret 
 the word in accordance with the Johannean 
 usage exemplified elsewhere (1 John 11. 29; iii. 
 7, 10), as indicative of moral purity or ‘ Recht- 
 beschuffenheit”” (righteous nature, to use the abor- 
 tive term that has sprung up of late). But if 
 we consider that the moral purity of Christ is 
 infinitely positive, that it is the moral purity 
 not of a child, but of the Lord of glory, we find 
 that this exposition coincides with No. 1; irre- 
 spective of the fact that the lack of μον might 
 with equal justice be complained of here.—Be- 
 sides, the word is introduced entirely without 
 limitation. The oll world pronounced the Lord 
 a sinner (chap, ix. 24); in His crucifixion it set 
 Him forth as sin itself, as the enemy of man 
 κατ᾽ ἐξοχήν, and treated Him as such ;—the Holy 
 Ghost will subvert the world’s old views in refe- 
 rence to Christ and, together with these, its 
 views of the righteousness of God and the human 
 life itself. 
 
 The Expression, and ye see Me no more 
 [καὶ οὐκέτι ϑεωρεῖτε με], is interpreted 
 by Meyer as an affectionate participation in the 
 disciples’ grief at their parting—an idea utterly 
 incongruous with the context. It is likewise in 
 accordance with righteousness that Christ, in 
 His exaltation, is removed from the sinful world 
 until His appearance in judgment; hence His 
 kingdom this side of eternity must be a kingdom 
 of the cross, and the world can reach Him only 
 through faith.f The full glory of righteousness 
 
 * (In this sense: The Spirit convinces the world also of 
 the necessity of justification for the sinner (so that κόσμος 
 would be the subject of δικαιοσύνης as well as of ἁμαρτίας); 
 for after my atoning death I go to the Father and will work 
 invisibly for you. ‘This is substantially also the interpretation 
 of Erasmus, Melanchthon, Lampe, Donne, Storr, Hengsten- 
 berg, Alford. Its chief representative is Luther, the almost 
 inspired teacher of justification by faith. See the rich and 
 full extracts given from him in fresh, racy Saxon English by 
 Hare. pp. +41 ff, which are true in themselves and in oppo- 
 sition to Romish work-righteousness, and yet miss the proper 
 sense of our passage. Ebrard adopts the same interpretation 
 in the modified sense: the righteousness which the world 
 ought to have, but has not. But in this case, as Meyer justly 
 objects, the ἔλεγξις περι δικαιοσύνης would substanti: uly 
 amount to the same thing as the ἔλεγξις περὶ auaprias.—P.§ | 
 
 7 (Hlare, p. 139: “In that Christ went to the Father, He 
 gave the most certain demonstration of His 1 ighteousness. 
 In that we see [lim no more, He renders it easier for us to 
 make ILis righteousness ours. Were He still living upon 
 earth, were He walking about before our eyes, it would not 
 be so.... So long as He continued with His disciples, they 
 lived by sight, rather than by faith. Sight, as belonging to 
 the world of sense, partakes of its frailties and imperfections. 
 To put forth all its power, faith must be purely and wholly 
 faith. It is so even with the human objects of faith and 
 love. So long as they continue in the flesh, our faith in 
 them, our love for them is imperfect. The infirmities of the 
 flesh cleave to it. Their corruption must put on incorruption, 
 —they must be transfigured by death,—they must pass away 
 
 from this world of sight,—we must see them no more;—then | 
 
 may our faith and love towards them become pure and holy 
 and heavenly and imperishable. 
 from the root of faith, then alone may it hope to blossom 
 through eternity.”—P. 8.] 
 
 When our loye springs | 
 
 is still in the hereafter with Christ, and not until 
 the Last Day shall it appear. 
 
 The explanation of δικαιοσύνῃ has caused more 
 difficulty than that of ἁμαρτία. Commentators 
 are divided, as has already been stated, on the 
 question whether δικαιοσύνη here means the per- 
 sonal and inherent righteousness of Christ (ag 
 maintained by the ancient Greek and the ma- 
 jority of modern exegetes), or the communicated, 
 
 Justifying righteousness apprehended by faith (as 
 
 vigorously advocated by the reformers and 
 recently by Stier). Dr. Lange rightly sides with 
 the former view, but gives it, in his own original 
 way, the most comprehensive meaning, in ac- 
 cordance with his exposition of the δικαιοσί νη 
 ϑεοῦ in Rom. i. 17; 111, 20. (Comp. my annota- 
 tions in the Comm. on Rom., pp. 74 f., 134 ff). 
 
 ‘'o me it is very clear that the personal right- 
 eousness or absolute sinless perfection of Christ 
 is meant, and not justification by faith (although 
 this, of course, rests on the former), for the fol- 
 lowing reasons: 1. δικαιοσύνη is plainly the op- 
 posite to duapria, and Christ is the subject of 
 ‘‘yighteousness,”’ as the world is the subject of 
 “sin.” (Stier and Alford, whe take dcx. in the 
 sense of justification of the sinner, consistently 
 make κόσμος the subject not only of ἁμαρτίας but 
 also of δικαιοσύνης and κρίσεως, which is unnatu- 
 ral). The absolute heliness of Christ is the only 
 full and proper antithesis to the sin of the world, 
 which centres in unbelief, as the mother of sing 
 from Adam’s disobedience down to the rejection 
 of Christ in our day. 2. The explanatory ὅτι 
 πρὸς τὸν πατέρα, ete., refers to Christ, not to us, 
 and gives the proof of fis righteousness, not 
 ours. lt was by the triumphant exaltation of 
 Christ to the right hand of the Father and His 
 invisible reign, that He, who had been sent to 
 death as a ‘sinner,’ yea as a blasphemer 
 and impostor (John xvili. 80; ix. 24), was vin- 
 dicated by God Himself and demonstrated by 
 the testimony of the Paraclete, through the_ 
 apostles, as the δίκαιος, the pure and holy one 
 
 (comp. Acts ii. 33 ff.; iii. 14; vi. 52; Rom. i. 4; 
 1) Pet. 2.0185, 1 John iis ἃ. ΘΟ Υ τ τ ΠΕ 
 
 other interpretation sould require the mention 
 of Christ’s expiatory death (comp. vi. 51; xvii. 
 19), as the explanatory ground of justification, 
 rather than His exaltation to glory. 3. John 
 uses d/kacocivy always in its proper sense of right- 
 eousness (1 Jolin ii, 29; 111. 7, 10; Rev. xix. 11), 
 not of justification, which corresponds to the 
 Greek dccaiworc—a term unknown to Jolin’s yoca- 
 bulary. 4. He expresses the Pauline idea of 
 justification in opposition to condemnation not 
 so much in its legal as in its moral aspects and 
 in connection with its effects upon the soul by 
 the familiar phrase: ‘He that believeth on 
 Christ, hath eternal life”’ (ch. 111. 16; iv. 14; τ. 
 DAs χὰ; 21, 40, 47; xii. 50; 1 John ii. 25: vy. te 
 18). —It is perfectly true, however, that accord. 
 ing to John as well as Paul, Christ’s righteous- 
 ness becomes our righteousness by faith. Christ 
 is the Lord our Righteousness. He did not come 
 down to lead a holy life for Himself, for He was 
 holy from eternity, but for our benefit, that we 
 may become partakers of His righteousness, 
 and so also sharers of His exaltation to the 
 Father in glory. It is in this way that Arch- 
 deacon Hare, Dean Alford, and Bishop Words- 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 477 
 
 werth endeavor to combine the two interpreta- 
 tions. “If the conviction of righteousness,” 
 says Hare (p. 195 f.), ‘*which the Spirit works 
 in us, were merely the conviction of God’s right- 
 eousness, or of Christ’s, we could only fall to the 
 ground with awestruck, palsied hearts: we could 
 no more venture to look upen Christ, than the 
 naked eye can look upon the sun. But when we 
 are thoroughly convinced that Christ’s right- 
 eousness is our righteousness, the righteousness 
 which He purposes to bestow upon mankind,— 
 that He came to fulfil all righteousness, not for 
 His own sake but for ours, in order that He might. 
 give us all that we lack out of His exceeding 
 abundance,—then indeed a bright ray of joy and 
 comfort darts through the heart, startling the 
 frost-bound waters out of their yearlong sleep. 
 Then the soul, which before was a wilderness 
 and a solitary place, solitary, because God was 
 far from it,—yea, the barren desert of the heart 
 rejoices and blossoms like the rose. All its hid- 
 den powers, all its suppressed feelings, so long 
 smothered by the unresisted blasts of the world, 
 unfold like the rose-leaves before the Sun of 
 Righteousness; and each and all are filled and 
 transpierced with its gladdening, beautifying 
 light.” Comp. also the note of Alford, who 
 -closely ees Stier.—P. 5. 
 
 Ver. With respect to judgment, etc. 
 [περὶ οἱ κρίσεως, OTL ὁ ἄρχων τοῦ κόσ- 
 μου τούτου κἐκριται].---λοῦ το third. Elu- 
 cidation of the judgment. The prince of this 
 world appears therein as judged. The judgment 
 executed upon the devil through the death and resur- 
 rection of Christ, is the central appearance of all 
 God's judgments in the history of the world until the 
 end of the world; an appearance fully illuminated by 
 means of the spiritual manifestation of the cross, or the 
 accursed tree,—to which Satan brought Christ,—as 
 the sign of victory. Thus the Holy Ghost subverts 
 the old view of the world, which made misfortune 
 and the cross a sign of reprobation, but held the 
 momentarily successful issue of Satanic plots to 
 be a sign of the favor ‘of heaven.” To that 
 principiary judgment, consummated on the cross, 
 the victory over the tempter in the wilderness 
 (Matt. iv.), and that over the traitor in the midst 
 of the disciples (chap. xiii. 30), were introduc- 
 tory: it must, however, as the consummation, be 
 distinguished frow those. This principiary con- 
 summiated judgment has been in process of de- 
 velopment throughout the world's history ever 
 since the time of Christ anid shall become evident 
 on that day when the world is judged. 
 
 [For a full and able practical exposition of 
 this conviction of judgment see Hare’s fourth 
 Sermon (pp. 162 ff.) and his ample notes. Luther 
 is quite in his element here, when, in his bold, 
 defiant, triumphant tone, he carries on as it were 
 the word of God, and applies it to his own times. 
 “Christ,” says he, ‘*here speaks very grandly 
 and boldly. Not only, He says, shall all empe- 
 rors, kings, princes. or others, who rage against 
 God's word, be condemned along with their 
 judgment, but the prince of this world himself, 
 who has more might and strength in his little 
 finger than all the world together. And the 
 gospel shall not only be judge over flesh and 
 biood, nay, not only over some of Satan’s angels 
 or devils, but over the prince himself, who has 
 
 the whole world mightily in his hands, and is the 
 all-wisest, mightiest and thereto the all-fiercest 
 enemy of God and His Christians, so that every- 
 thing which is great, mighty and wicked among 
 men is nothing incomparison with him. . . There: 
 fore it behooves us not to dread or care for thei 
 judgment and condemnation, because we heay 
 that it shall not harm us, but is already power. 
 less, being condenmed by God's contrary judg- 
 ment, so that they shall not work or effect any- 
 thing against us, however fiercely they rage 
 against us with phere condemnation, persecution 
 and murder, but must finally and forever remain 
 under condemnation, which is passed against 
 them both by God, and by us who judge after 
 and by His word. And Christendom shall main- 
 tain the supreme judgment, and shall abide, 
 as it has done hitherto, in spite of the devil and 
 the world.” This is the same spirit that breathes 
 in Luther's “‘Hin’ feste Burg.”—P. 8.] 
 
 Vers. 12-15. The Holy Ghost as the Spirit of 
 the development of Christianity, and of the re- 
 velation of the future. 
 
 Ver. 12. [have yet many things to say 
 unto you, but ye cannot bear them now. 
 [Ere πολλὰ ἔχω. λέγειν ὑμῖν, ἀλλ᾽ οὐ 
 δύνασϑε βαστάζειν ἀρτ ι7.---ὟὖὟὟ ὁ cannot bear 
 them now. Βαστάζειν. Cannot bear them men- 
 tally; ἡ. 6. in the first place, yeare intellectually 
 unable to comprehend them; doubtless, how- 
 ever, it also means. ye are morally incapable of 
 
 supporting them. What is Jesus’ meaning? IJn- 
 terpretations: 
 1. New articles of doctrine are intended. 
 
 Tradition and its dogmas. Roman Catholic ex- 
 egetes, Meyer also in measure. ‘The latter does 
 not pretend that the πολλά are specified, but he 
 too conceives of the relation of new to old as 
 additional (‘for neither can we imagine the oral 
 instruction of the Apostles to be fully set down 
 in their Epistles’); he does not consider the 
 new as an organic development of the old. 
 
 2. Suferings to be endured by the disciples. 
 
 3. New forms of truth, in itself already fa- 
 miliar. Thomas Aquinas: ‘Von nova fidei mys- 
 teria, sed novo tantum modo (sc. altiori) docebit.”’ 
 
 4. New developments and applications of truth 
 already known. Ancient Protestant interpreta- 
 tion, Liicke. 
 
 5. The entire ecclesiastical development of 
 doctrine. Hegelian exegetes. Against this view 
 Tholueck remarks: ‘The latter extension is 
 manifestly in opposition to the context. Doubt- 
 less the promises made to the apostolic disciples, 
 including those contained in the Sermon on the 
 Mount and in Matt. x., must admit of an appli- 
 cation to the disciples generally;—they can, 
 however, only ey be thus applied; even 
 Ilofmann, Il., 2, 245 ff., says in reality nothing 
 more than this. Now the persons here addressed 
 are none other than those μάρτυρες ax’ ἀρχῆς, 
 chap. xv. 27, those to whom chap. xvii. 18 ap- 
 plies, for whom He prays first, chap. xvii. 9, re- 
 serving His petitions for other believers on Him 
 until later, ver. 20.” Against the “" develop- 
 ment view’? see Tholuck still further, p. 887. 
 We agree with him in thinking that reference is 
 not again had to the general development of 
 Christian doctrine; that having already been 
 treated of in chap. xiv. 26. Tholuck, with justice, 
 
478 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 directs attention to the expression: τὰ ἐρχόμενα 
 ἀναγγελεῖς the term ἀναγγελεῖ, be it observed, 
 occurs three times in succession, 
 
 iience 6. Christ has in view the apocalyptic 
 disclosures of apostolic Christianity in its more 
 developed stage; revelations, for instance, con- 
 cerning the perfect emancipation of Christianity 
 from Judaism, Acts x., set forth also in the life 
 of St. Paul, Eph. iii. 8, 9; preéminently those 
 eschatological revelations reposing upon evange- 
 lical premises, which appear in the Revelation 
 of St. John, in the Epistles to the Thessalonians, 
 
 Yom. xi. 25; 1 Tim. iv. 1. Thus Albertus M.: 
 «Non solum futura in tempore, sed magis externa, 
 ad quorum amorem inflammabunt.”” Tholuck. The 
 wlerna are not to be excluded, we admit; the 
 ullim4, however, occupy the foreground of the 
 picture. Of course these proclamations of things 
 to come are principially contained in the commu- 
 nications hitherto made to the disciples, espe- 
 cially in the eschatological discourses of the 
 Lord. Nevertheless, the theocratic and apoca- 
 lyptic revelations as subsequently received by 
 the Apostles (Acts x.; 2 Thess. ii.; the Apoca- 
 lypse), constituted new matter in the develop- 
 ment of the kingdom of God, never before re- 
 veuled with such distinctness. 
 
 Ver. 13. But when He, the Spirit of truth, 
 is come, He wiil guide youinto the whole 
 (full) truth. {ταν dé éAty ἐκεῖνοις, 
 TO πνεῦμα τῆς ἀληϑείας, ὁδηγήσει 
 ὑμᾶς εἰς τὴν ἀλήϑειαν πᾶσαν].---ϑοα Π8 
 Texruan Notes. Lachmann’s reading suits the 
 apocalyptic items of apostolic experience far 
 better than does that of Tischendorf: ἐν τῇ ἀλη- 
 ϑείᾳ πάσῃ. The emphatic position of πᾶσα is 
 indicative of the new points of revelation.—On 
 The Spirit of truth, see chap. xiv. 17. 
 
 [ Rightly understood, this important passage 
 proves the sufliciency of the Scriptures. The 
 πᾶσαν after 7. dA. expresses the truth in its com- 
 pleteness or totality; comp. ver. 22: τὴν κρίσιν 
 πᾶσαν. ‘The article is important: the whole truth, 
 the full truth. The A. V. (into all truth), and all 
 the preceding E. Versions, as also Luther in his 
 G. V. (in alle Wahrheit, instead of die ganze or 
 volle Wahrheit), miss the sense of the original by 
 omitting the article. It is not omniscience or 
 any kind of speculative or scientific truth which 
 is promised, but the full knowledge of living, 
 practical truth as it is in Christ, and as it relates 
 to our soul’s salvation. The Bible is not a uni- 
 versal encyclopedia of knowledge, but an infal- 
 lible guide of religious faith and moral practice. 
 Luther corrects his faulty translation in his 
 comments. ‘This truth,” he says, ‘which the 
 Holy Spirit is to teach them, is not such a doctrine 
 and knowledge as reason of itself can understand 
 and hit upon... for the Holy Spirit and Christ’s 
 Church do not concern themselves with things 
 which are subject to man’s understanding and 
 which belong to this temporal life and to worldly 
 rule... but treat of far other matters, how 
 God’s children are to be begotten out of sin and 
 death unto righteousness and everlasting life, 
 how God’s kingdom is to be established and the 
 kingdom of hell to be destroyed, how we are to 
 fight against the devil and to oyercome him, how 
 to cheer, strengthen and uphold faith, so that a 
 man shall continue alive in the midst of death, 
 
 ~ 
 
 and even under the consciousness of sin shall 
 preserve a good conscience and the grace of 
 God.” Alford: ‘All the truth, viz. on those 
 points alluded to in ver. 12.... The Lord had 
 told them the truth and nothing but the truth, in 
 spiritual things, but not yet the whole truth, be- 
 cause they could not bear it. This the Spirit 
 should lead them into, open the way to it, and 
 unfold it by degrees. No promise of universal 
 knowledge, nor of infallibility, is hereby con- 
 veyed; but a promise to them and us, that the 
 Holy Spirit shall teach and lead us, not as chil- 
 dren, under tutors and governors of legal and 
 imperfect knowledge, but as sons (Gal. iv. 6), 
 making known to us the whole ‘ruth of God. 
 This was in a special manner fulfilled to them, as 
 set to be the founders and teachers of the 
 churches.” —Yet in a certain sense, the Spirit 
 of God alone can lead us into all truth, even in 
 temporal and human things, since the love of 
 truth is inseparable from the love of God, and 
 the perfect knowledge of truth from the know- 
 ledge of God, which comes from the Spirit of 
 God, the true illuminator of the human intellect 
 darkened and distorted by sin and its bosom 
 companion, error. See some excellent remarks 
 on this passage by Hare, l. c. Note B., pp. 224 
 ff.—P. 8.] 
 
 For He shall not speak of Himself. 
 [Ob γὰρ λαλήσει aw ἑαυτοῦ, ἀλλ᾿ boa 
 ἂν ἀκούεις (ἀκούσῃ) λαλήσει. καὶ Ta 
 ἐρχόμενα ἀναγγελεῖ ὑμῖν].---Φἣδοο above 
 ch. xiv. 26. Luther: “Thus He imposeth a 
 limit and measure (a basis and principle) to the 
 preaching of the Holy Ghost Himself; He is to 
 preach nothing new, nothing other than Christ 
 and His Word ;—to the end that we might have 
 ἃ sure sign, a certain test, whereby to judge 
 false spirits.”” Thus the Spirit is conditioned by 
 the Son, as the Son is by the Father, ch. v. 19. 
 
 Whatsoever He hath heard [heareth; on 
 the different readings, ἀκούει, ἀκοίσῃ, ἀκούσει, see 
 Text. Nores.—P. 8.].—J/. e. such historical 
 things as He, as the Spirit of believers and of 
 the Church, has heard trom Christ, either directly 
 or indirectly: 1. Heard from Christ (Olshausen, 
 Kling, etc.) ; 2. from God (Meyer): 38. from both 
 (Luthardt [Alford, Godet]). A hearing from God 
 on the part of the Spirit, a hearing independent 
 of history, is not a clear idea at all; it would, 
 moreover, set the revelation of the Spirit, as a 
 separate one, by the side of that of the Son,— 
 Things to come.—Sece notes on ver. 12. [Ta 
 ἐρχόμεν α are especially the eschatological doc- 
 trines scattered through the Acts and the Epis- 
 tles and most fully in the Apocalypse; see Rey. 
 i. 1; xxii. 6, 20.—P. 8.] 
 
 [Ver. 14. He will glorify me, ἐκεῖνος ἐμὲ 
 δοξ άσει.---Τ 6. Son reveals and glorifies the 
 Father, the Spirit reveals aud glorifies the Son. 
 ἐκεῖνος is emphatic and clearly implies, as this 
 whole discourse does, the personality of the Holy 
 Spirit. éuéis.also emphatic. The Spirit alone 
 gives us a living knowledge of Christ as our Lord 
 and Saviour, and makes us partakers of Ilis 
 very life and all His benefits. The sole aim of 
 the Son is to glorify the Father, the sole aim of 
 the Spirit to glorify the Son. A mystcrious 
 rivalry, so to speak, of divine love, whose very 
 essence is to do all for the beloved. How much 
 
CHAPS. XV. 1- 
 
 more should man’s sole aim and end be to glorify 
 God.—P. 5.1 
 
 For He will take of what is Mine [ὃτι 
 ék To) μῦν Agupetae Kai avayyedrdret 
 ὑ μὶν] —Tiis, too, in reference to what the 
 Spirit shall proclaim. KEverything that shall 
 appear until the arrival of the great Epiphany, 
 is not only actually enclosed in Christ, but also 
 germinally expressed in His word. [Alford. 
 “This verse is decisive against all additions and 
 pretended revelations subsequent to and besides 
 Christ; it being the work of the Spirit to testify 
 and to declare the things of Christ, not anything 
 new and beyond Him. And this declaration is 
 coincident with inward advance in the likeness 
 and image of Christ (2 Cor iii. 17, 18), not witha 
 mere external development.’’ Comp. also Words- 
 worth in loc —P. 5.7 
 
 Ver. 15. Aii things that the Feather hath, 
 Πα τα, Od. ἐγ εῦ ὁ πατήρ, Hyd 
 ἐστιν: διὰ τοῦτο εἶπον ὑμῖν ὅτι ἐκ τοῦ 
 ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν]. 
 —As the entire anfe-Christian revelation of the 
 Father, through the medium of the creation and 
 the Old Testament, is embraced in Christ (Col. 
 ii. ὃ, 9; 2 Cor. i. 20), so Christ is also the source 
 of the entire post-Christian development of the 
 new world until the Epiphany, together with all 
 the revelations concerning that advent. Jesus 
 Christ, the same yesterday, to-day, and forever, 
 Heb. xiii. 8. 
 
 [Here again, as in ch. xv. 26, we have an in- 
 cidental, but all the more convincing argument 
 for the Trinity, both in its internal relation, as 
 a living intercommunion and interpenetration of 
 Father, Son, and Spirit in self-communicating 
 infinite love, and in its external, self-revealing 
 «ction upon the world for its salvation. The 
 essential unity of Father, Son, and Spirit is im- 
 plied in ravtTa—éud éorev and ἐκ τοῦ ἐμοῦ, the tri- 
 personality is clearly taught in the verbs ἔχει 
 of the Father, εἶπον of the Son, λαμβάνει and 
 ἀναγγελεῖ of the Spirit Christ distinguishes 
 Himself both from the Father and from the 
 Spirit, and yet claims the whole fulness of the 
 Father (πάντα boa ἔχει), as His own (comp. Col. 
 il. 9), and communicates His fulness to the 
 Spirit. The unlimited πάντα reveals His con- 
 sciousness of the astounding grandeur of His 
 person and mediatorial work. At the same time 
 we must infer from this passage a certain subor- 
 dination, not indeed of essence (for this is one 
 and the same, and is incapable of division or 
 multiplication), but of dignity and office; for the 
 Son derives His life from the Father (comp. 
 ch. v. 26 ἔδωκεν T vid ζωὴν ἔχειν ἐν ἑαυτῷ), and 
 the Spirit takes and receives His fulness from 
 the Son. The present λαμβάνει @he true read- 
 ing against λήψεται of Elz., which isa correction 
 from ver. 14) indicates a standing relation and 
 permanent function, which necessarily precedes 
 the future ἀναγγελεῖ and refers, like the future 
 δοξάσει and λήμψεται, ver, 14, to the economical 
 Trinity, the pentecostal and post-pentecostal ac- 
 tion of the S»irit in His relation to the exalted 
 Saviour and to the Church. Calvin correctly: 
 * Hie non tam de arcana et intrinseca, ut sic loquar, 
 potentia disserit quam de injuncto sibi erga nos offi- 
 cio. Denique suas divitias predicat, ut nos ad fru- 
 endum invitet.”” Olshausen: ‘This passage has 
 
 27.—XVi. 1-15. 479 
 
 special importance for the proper conception of 
 the Scripture dvuctrine of the Trinity (comp. 
 Matt. xxviii. 19), in that it clearly exhibir= ihe 
 liveng, interexistence of Father, Son and Spirit, 
 and is equally opposed to. the Arian subordina- 
 tion ani to a mechanical, wooden, though ortho- 
 dox co-ordination of the persons of the trias.” 
 Meyer explaims the whole passage: ‘‘I havea 
 full right to designate the divine truth which Ife 
 (the Spirit) will reveal as My property, for all 
 which the Father has, 7. e.. according to the con- 
 text, the whole possession of the truth cf the Father 
 (der gesammte Wahrheisbesitz des Vaters) belongs 
 to Meas the Son who was in intuitive communion 
 with the Father (i. 18), who came out from the 
 Father (viii. 42), who ameconsecrated (x. 86) and 
 sent to fulfil His work, who also continually live 
 and move inthe Father and the Father in Me 
 (xvil. 10). Observe the emphatic and compre- 
 hensive πάντα ὅσα, as the major proposition to 
 the conclusion from the general to the particular; 
 hence the less to be restricted to the announce- 
 ment of the future (with Grotius and Hengsten- 
 berg).” Alford: ‘This verse contains the plain- 
 est proof by inference of the ortnodox doctrine 
 of the Trinity.”—P. 8.] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The first subject which has engaged our 
 attention is the relation which the disciples sus- 
 tain to the departure of the Lord, chap. xiii, In 
 reference to this the καινῇ ἐντολῇ is given them. 
 Then follows an intimation of relation to the 
 Lord in heaven. In view of that, they have re- 
 ceived the promise of the Holy Ghost; first as 
 the Spirit of Christ and the Church in‘ general, 
 subsequently as the Spirit of knowledge and en- 
 lightenment, chap xiv. By means of this Spirit 
 they are to abide in Christ, like the branches in 
 the vine, in order to the production of true fruit. 
 In order, first, to the production of brotherly 
 love, the specific fruit of Christianity. This 
 brings us to a consideration of the mutual rela- 
 tionship of the disciples, and, further, to their 
 attitude towards the ungodly hatred of the world. 
 In view of this latter, the Holy Ghost is pro- 
 mised them, as the Spirit of martyr faithfulness, 
 chap. xv 26-xvi.6 After which, their relation 
 to the divine destiny of the world is treated of. 
 In order to the realization of this, the Spirit of 
 victorious strength, mighty to the overcoming of 
 the world, is promised them, chap xvi. 7-11 
 Finally, the discourse turns upon their relation 
 to the development of Christianity in the world 
 and the development of the world in Christian- 
 ity, © process to continue until the consumma- 
 tion of all things. In reference to this last- 
 named relationship, they receive the promise of 
 the Spirit of apocalyptical annunciation, chap. 
 xvi. 12-16. It is then promised them that they 
 shall celebrate a new life in spiritua! communion 
 with Christ, chap xvi. 17-27, and in conclusion 
 the Lord bestows upon them a momentary fore- 
 taste of the Pentecostal feast, with a view to 
 strengthening them fur His departure, chap xvi. 
 28-33, 
 
 2. Chapter xv. contains a dissertation upon 
 the glorification of this present life through its 
 conversion into an heavenly one, by means of 
 
480 
 
 THE GOSPEL ACCORDING TO JOHN. \ 
 
 eee ee τς Ὁ =a 
 that spiritual fellowship with the heavenly Christ 
 which is enjoyed by the disciples here. This 
 heavenly life shall be revealed in a two-fold 
 manner: (1) by the cordial brotherly love and 
 fellowship of Christians; (2) by the fact that 
 they, by their spiritual life, excite the hatred of 
 the whole ungodly world, yet manfully stand 
 their ground against it and overcome it with the 
 testimony of Christ, in the strength of the Holy 
 Spirit. 
 
 3. Curis? THe REAL Vinge Larthly things mere 
 shadows and similitudes of heavenly realities.—The 
 most prominent symbols of Israel in the Old 
 Testament are the palm tree (see Ps. earl, M4) 
 the olive tree (Jer. xi. 16), and especially the 
 vine, or the vineyard (see Gen. xlix. 11; Is. v. 
 1 and the New Testament parallels; Jer. ii. 21; 
 Ezek. xvii. 6, 7, 8, ete.). The vine, first culti- 
 vated and improved by Noah, though he was not 
 the first to drink of its fruit (Matt. xxiv. 88; 
 see Culwer Naturgeschichte), was especially fitted 
 to be the symbol of Israel by the contrast of its 
 insignificant appearance and its fine and gene- 
 rous nature (baseness and dignity); by the con- 
 trast of its immense need of culture and train- 
 ing and its generous fruit which not only 
 refreshes, but inspirits man; by the contrast of 
 its useless, dead wood and the fulness of bless- 
 ing which waits upon its living branches; by 
 the fair shade of its magnificent leaves, the sweet 
 perfume of its delicate blossoms, the healthful, 
 even healing refreshment of its generous clusters, 
 the festive effect of its juice and its wine upon 
 the human intellect and heart (Ps. civ ); by the 
 contrast of its natural tendency to put forth its 
 strength in luxuriant branches and its tendency 
 when under cultivation, to bear rich fruit; 
 finally, by the contrast of its misgrowth as evi- 
 denced by sour, wild grapes and its thriftiness 
 as evincrd in sweet, ripe clusters. But being 
 the symbol of Israel, it is also, together with 
 Israel itself, the symbol of the New Testament 
 kingdom of God. Hence Christ is the real Vine 
 in respect οἵ His connection with mankind, in 
 particular, the believing portion of mankind, the 
 Theocracy, the kingdom of God, the Church. In 
 this figure there appears the true idea of the 
 universe, and particularly of the kingdom of 
 God. I[t isa noble plant; hence it demands the 
 care which we perceive to have been exercised 
 by divine Providence in the history of the world, 
 and it is destined to bring to maturity the pre- 
 cious fruit of refreshment to the human heart, 
 the fruit of the divine and blessed life of love, 
 the fruit of heavenly, festal mirch and joy at- 
 tendant upon that life. But the simile, as en- 
 larged upou in the text, will be our best in- 
 formant os to the manifold relations of the life 
 of Christ, adumbrated in the symbol of the vine. 
 Believers are regarded asthe branches, in re- 
 spect of their close connection with the Lord. 
 Their need ‘of suffering finds a parallel in the de- 
 mand of the branches for the pruning knife. 
 Their remaining in the Vine is considered as a 
 remaining in it, not in respect of the external 
 connection of the wood simply, but in respect 
 of the internal connection consisting in the fruit- 
 bearing impulse; in view of this latter connec- 
 tion, the wild wood on the vine itself is degene- 
 rate and must needs be lopped off. Finally, 
 
 ‘Christ, 
 
 the exceeding combustibility of the withered 
 branches which have been cut off, is taken into 
 consideration. See the Exneutican Nore. 
 
 It is worthy of remark still further, that the 
 figure of the Vine has not the following for its 
 meaning alone: viz. the Father hath planted 
 Christ in mankind; its full sense is this: Ile 
 hath made Him the foundation of mankind and 
 the world; He hath made Him the principle and 
 the centre of them. Jtis apparent at ouce that 
 the parable has a special bearing upon the con- 
 trast of the disciples who have remained faith- 
 ful, and Judas. 
 
 The figure of the Vine and the Branches is 
 supplemented in reference to other of Christ’s 
 relations to His people, by the symbols of the 
 Shepherd and the Flock, the Head and the 
 Members, the Corner-stone and the Stones built . 
 upon it, the Bridegroom and the Bride. 
 
 4. Without Me yecan do nothing. The Christian 
 life is so entirely dependent upon Christ, so 
 entirely and organically dependent, that a man 
 can accomplish nothing Christ-like and God- 
 like without the most cordial connection with 
 Christ. We might go still further and affirm: 
 without the Logos no man can do anything at all, 
 not so much as exist (Heb. i.3); but here we are 
 speaking of a doing of the Vine. And as, on 
 the one hand, this doing is purely dependent on 
 Christ, so, on the other hand, it is an organic 
 co-living, co-working with the Vine, not a mere 
 efficiency through mechanical impulsion. The 
 passage is, in truth, utterly subversive of the 
 views entertained by Pelagius; at the same time, 
 however, it.does not confirm the Augustine doc- 
 trine in ils extravagances. 
 
 5. Love is the source of the Vine and its 
 history. The love of the Father to the Son ap- 
 pears inthe figure of the Vine-tiller who hath 
 planted the Vine and tendeth it; the love of the 
 Son to the disciples is revealed in His appro- 
 priation of them to Himself as His branches and 
 14is communication to them of His heart’s life. 
 They must prove themselves to be true branches 
 by iruits of love. Christ now adds warnings to 
 the consolations hitherto presented by Him. 
 
 6. But as the fire of the grape is evinced by its 
 producing a joyous enthusiasm, so the fire of Christ's 
 love is manifested in the joy of Lis Holy Spirit; 
 and it ts designed to be manifested as the spirit of 
 joy nr and through the disciples also, vers 11-17. 
 First as a mutual brotherly love. It is con- 
 jointly only that the single clusters, the single 
 branches, make the wine of joy. ; 
 
 7. Abide in My love.—TI. e., continue to experi- 
 ence and contemplate My love. This is the idea 
 of justification by faith. It is conditional upon 
 the keeping of Christ’s commandments, ἢ. 6. 
 obedience to His word. The justification of the 
 disciples, ver. 9, rests in the righteousness of 
 ver. 10. They develop in perfect joy, 
 or in the life of the Holy Ghost and the fruits 
 of brotherly love. See Note on clause 2 of 
 ver, 0: 
 
 8. Love, as. joy in personal life (a prototype 
 of that rapture which is the effect of the vine, 
 Ps. civ.), is exercised in the centering of a man’s 
 aspirations upon the living of a life in the Spirit, 
 hence, also, upon the perfect joy of a mind fully 
 conscious of fellowship with God and Christ, 
 
CHAPS. XV. 1- 
 
 27.—XVI. 1-15. 
 
 48] 
 
 =————.?S$S_—-- 
 
 and of the possession of eternal life in the king- 
 dom of love. 
 
 9. The farewell discourses a foretaste of the 
 Pentecostal feast. See Note on ver. 15. 
 
 10. Servant and friend. See Notes on vers. 
 14 and 15. 
 
 11. Love being the gravitation of hearts and 
 minds, in personal conduct, towards the centre 
 of all personal life, it is thence evidenced that it 
 is a fundamental characteristic of the world to 
 hate, for, as an ungodly world, it gravitates, with 
 a perverted force, toward the finite, toward 
 things impersonal or unsubstantial, out into 
 darkness and into the midst of death. Hate 
 stands in the centre of evil betwixt falsehood 
 and death, just as love occupies the centre of 
 good between light and life. And as these last 
 three characteristics are the fundamental traits 
 of Christ, so, in like manner, the first three 
 are the characteristics of the Prince of this 
 world (John viii. 44) and, hence, of the world 
 itself. Now if its peculiar propensity be to 
 hate, it is natural that this propensity, diame- 
 trically opposed as it is to the Spirit of Christ, 
 should first attain to full development by feed- 
 ing upon Him and then spend itself upon the dis- 
 ciples. 
 
 12. The consummation of sin, in view of the 
 word of Christ, ver. 22. Unbelief the second 
 fall. 
 
 13. Promise of the Holy Ghost (see Note to ver. 
 26). ‘The disciples have need of Him: (1) that 
 they may not be overcome by the hatred of the 
 world; (2) that they may overcome the world 
 with the Spirit of love. 
 
 14. The shame and sufferings of Christ fraught, 
 for His disciples, with the peril of becoming 
 offended at Him; a peril made manifest in its 
 full magnitude by the night of passion; ren- 
 dered impotent, however, as far as His people 
 were concerned, by His warning proclamation. 
 See Note to chap. xvi., ver. 1. 
 
 15. Christ must needs go away, in order that the 
 Holy Ghost might come. Wis departure was not 
 necessary, as some might think, simply because 
 He had to send Him, for He was perfectly 
 able to summon Him hither while Himself 
 still abiding in this world; it was necessary 
 that His disciples should, from viewing Him with 
 the eye of sense, come to look upon Him with 
 the eye of the spirit; that they should pass 
 from a contemplation of separate details of 
 His life to the view of it as a total. He must 
 be completely withdrawn from them, in order 
 to become fully alive in them and to be formed 
 in them. They must first despair utterly of 
 His external glory, before His inward and eter- 
 nal glory could arise upon them.—They must 
 be completely submerged in the depths of 
 their inner selves, in order that they might be 
 fully translated into Him. See Leben Jesu, 11. 
 1379. 
 
 16. The personality of the Holy Spirit. The 
 three great operations of the Holy Ghost at His 
 coming. See Notes on vers. 8-11. 
 
 17. The work of the Holy Ghost in its relation 
 to the work of Christ. See Notes on vers. 12, 
 13. On the theological distinction of four offices 
 of the Holy Ghost see works on doctrinal the- 
 
 ology. 
 81 
 
 HOMILETICAL AND PRACTICAL. 
 
 Christ’s parable of the Vine, and its interpre- 
 tation: 1. As expressive of the Christian’s 
 cordial, vital fellowship with Christ; 2. of his 
 faithful fellowship of love with the brethren; 
 5. of his firm fellowship of salvation with the 
 hating world; 4. of his victorious spiritual fel- 
 lowship with the Holy Ghost.—Heavenly things 
 not symbols of earthly things, but the converse. 
 —How does Christ found His heaven upon earth? 
 —Saying concerning the Vine: 1. The Vine- 
 dresser and His ministry; 2. the Vine and its 
 operations; 38. the branches and their work; 4. 
 the fruit and its effect.—The genuine and the 
 false branches, or the difference between a merely 
 extrinsi¢ connection with Christ and a lively 
 connection, grounded within, at the same time 
 that it is outwardly evident.—The solemn posi: 
 tion of the Christian in the figure of the branch: 
 1. Dependence upon Christ is the condition of 
 his life (without Me, efe.); 2. he must be purged 
 by the Father’s knife (ver. 2); 8. he may lapse 
 from his connection with the Vine and go to 
 destruction (may run wild, be lopped off, cast 
 away, dried up, gathered, burnt): 4. he must 
 evidence his branchhood by the noblest fruit.— 
 The solemn aud glorious position of the Chris- 
 tian in the figure of the branch: 1. The solemn 
 position: see the foregoing remarks; 2. the 
 vlorious position: a. a planting of God, an ob- 
 ject upon which God’s eye ever rests; ὦ. one 
 with Christ in a historical and spiritual connec- 
 tion; a partaker in His salvation and His Spirit ; 
 ὁ. one with all the faithful in the communion of 
 salvation and the Spirit; d. destined to refresh 
 and rejuvenate the fainting world in her sickness 
 and hour of death.—The wine of love is designed 
 to inspire the world, worn out with hatred, with 
 new vigor.—The great and decisive difference 
 between true and false branches: 1. The out- 
 ward semblance of similarity (or the semblance 
 of superiority on the part of the wild shoots) ; 
 2. the inward difference: a. these spend them- 
 selves in the finest and most precious fruit, those 
 in the most useless wood; ὁ. these kindle a 
 beautiful fire of life, those are consumed in the 
 flame of death.—As the vine is more a child of 
 the heavenly sun than of the earthly soil, 50 is 
 the Christian. 
 
 The abiding in Christ: 1. Whereby condi- 
 tioned; the keeping of His commandments, 7. e. the 
 preservation of His word in the obedience of 
 faith; 2. Wherein consisting: in abiding in the 
 contemplation and experience of His love; 3. 
 How blessed: with the blessing of the word, 
 with the blessing of prayer, with the blessing 
 of the work, of joy, of the Spirit.—Christ’s love 
 to His people, the model for their brotherly love: 
 1. The greatness of His love (in laying down His 
 life); 2. the cordiality and intimacy of His love 
 (friends); 8. the freedom of His love (chosen 
 you); 4. the holiness of His love (established 
 you that ye might bring forth fruit).—It is only 
 in the faithful exercise of brotherly love that 
 Christians overcome the hatred of the world.— 
 The attitude of Christians towards the hatred of 
 the world: 1, They think on the experience of 
 the Lord (clear view); 2. on their vocation (va- 
 
482 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 liant imitation); 8. on the guilt of the world 
 (steadfastness in being hated without a cause); 
 4. on the Holy Ghost’s office as Witness (faithful 
 martyrdom).—The world’s hatred of witnesses 
 of the Gospel: 1. Ahatred of Christ; 2. a hatred 
 of the Father; 8. a suicidal hatred of the cause 
 of her own life.—The flight of the world before 
 the power of personal life: 1. From the truth of 
 it (Pantheism); 2. from the demonstration of it 
 (unbelief of the Gospel); 8. from the founding 
 of it (turning away from the love-kingdom of 
 Christianity ).—The witness-ship of the faithful in 
 the witness-strength of the Holy Ghost: 1. This 
 witness-ship calls for this witness-strength; 2. 
 this witness-strength demands this witness-ship. 
 —The Lord’s warning against offence at His 
 shame and cross.—The excommunication and 
 outlawry to which the world sentences the wit- 
 nesses of Jesus: 1. In a (brutal or polished) 
 secular form; 2. in ecclesiastical form; ὃ. ina 
 sectarian form.—That ye may remember, ver. 4. 
 
 Christ’s home-going in its two-fold effect upon 
 the disciples: 1. In its deeply distressing effect 
 upon their natural feeling; 2. in its highly ex- 
 alting effect upon their life of faith.—The <e- 
 parture of the first Comforter, the arrival of the 
 second —Why must it be that Christ must go 
 away? See the Doct. and Eru. Nores.—The 
 infinitely quiet and secret, and yet all-powerful, 
 victorious entry of the Holy Ghost into the 
 world.—His office 1. Im the world: an office of 
 attesting, convincing, reproving and judging; 2. 
 inthe Church: an office of guiding, explaining, 
 revealing, and of glorifying Christ. 
 
 The convincing and convicting of the world: 
 1. In respect of its subject: @. of the one sin in 
 which all sins are embraced; ὦ. of the one 
 righteousness wherein all righteousness is mani- 
 fested and fulfilled; c. of the one judgment in 
 which all judgments are decided and grounded. 
 2. In respect of its effect: the convincement of 
 men’s opinions, minds, consciences, hearts. 
 
 How the Holy Ghost leads the children of 
 truth into all truth: 1. He leads them, not away 
 from Christ (roving, visionary spirits), but unto 
 ‘Christ (Spirit of the Church); 2. He adheres to 
 gospel words and facts and explains them (what- 
 soever He shall hear); ὃ. He unfolds what there 
 is of a prophetic nature in Christian truth—the 
 love of the future; 4. He glorifies the Christ to 
 come inthe present of the Church’s life-—The 
 Holy Ghost as the Mediator of the perfect com- 
 munity of possessions existing between Christ 
 and Christians.—How He conducts them into the 
 whole inheritance of God, ver. 15. 
 
 On the Gospel for the Sunday after Ascension 
 Day, chap. xv. 26-xvi. 4. Pray for the coming 
 of the Spirit when the hatred of the world arrays 
 itself against you.—For this hottest of tempta- 
 tions, God affords help by the sending of the 
 Holy Spirit.—The martyrdom of Christians be- 
 gins simultaneously with the true Christianity 
 of the Spirit.—The coming of the Holy Ghost 
 considered with reference to the riches of His 
 names: 1. The (other) Mediator; 2. the (other) 
 Helper; 5. the (other) Awakener; 4. the (other) 
 Comforier.—The marvellous coming of the Com- 
 forter: i. How it adds new sufferings to the old 
 ones (the sufferings of the martyrs); 2. how it 
 transforms the old sufferings together with the 
 
 new ones into joy._-The martyrdom of true 
 Christianity and the inquisition of false.—The 
 ban of the sanctuary and the ban of fanaticism. 
 —The cross of patience and the cross as the 
 standard of persecution (crusades against the 
 Albigenses and Waldenses).—The horrible festi- 
 vals of faith of religious persecutions (awlos-da- 
 Je: ina broader sense ‘festivals of faith’’).— 
 The perseverant patience of the Saints. 
 
 On the Gospel for the Fourth Sunday after 
 Easter, chap xvi. 5-15. The sending of the Holy 
 Ghost: 1. Dependent upon a painful condition 
 (the departure of Christ); 2. glorious in its in- 
 trinsic value (victory over the world); 8. hea- 
 venly in its aim (the communion of the Holy 
 Ghost, the glorification of Christ, the commu- 
 union of goods with the Father).—As all the sad 
 moments in the life of Jesus have been changed 
 into joyful ones, so it is with His departure: 1. 
 How this holds good with regard to all the 
 earlier moments (His birth in poverty, His pil- 
 grimage under the form of a servant, His death 
 on the cross); 2. and how it is specially applica- 
 ble to His going home through the medium of 
 His departure from earth.— The Ascension, 
 viewed under its two-fold aspect: -1. Wrapped in 
 the gloom of Good Friday,—one with Good Fri- 
 day; 2. bathed in the light of Easter and Pente- 
 cost,—one with Easter and Pentecost.—Christ’s 
 going away—or not until Christ went away, did 
 He come to us in His most glorious form.—How 
 the Lord meets His disciples’ extreme depres- 
 sion (which does not so much as venture the 
 question: Whither goest Thou?) with the loftiest 
 elevation of His spirit (the word: It is expe- 
 dient for you).—Weaning of the babes of the 
 Spirit, ver. 7.— Wonderful relation between 
 Christ and the Holy Ghost: 1. Christ must go 
 iu order that the Spirit may come; 2. the Spirit 
 is not permitted to speak of Himself, to the end 
 that Christ may remain.—The office of the Com- 
 forter an office of reproving: 1. True reproof as 
 a comforting; 2. true consolation as a reproving. 
 —The operations of the Spirit: 1. In the world 
 (vers, 8-11); 2. in the Church (vers. 12-15). 
 
 Starke: Zersivs: Just asa vine-dresser treat- 
 eth his vine, doth the Heavenly Father deal with 
 the Lord Christ in His bitter afflictions. and H¢ 
 dealeth even thus, in measure, with all His faith. 
 ful people.—Luruern: God is a Master wha 
 possesseth the art of making things that are 
 meant for our hindrance and injury turn to our 
 advancement and profit; whatsoever would kill 
 us, must conduce to our life; whatsoever would 
 plunge us into sin and condemn us, must aid in 
 strengthening our faith and hope, in adding 
 power to our prayer, and bounty to the answer- 
 ing of it.—Hxpineer: If God lay not the knife 
 to the vine, its strength is consumed in useless 
 shoots.—The word of the gospel the blessed 
 means of bringing men to a condition of purifica- 
 tion.—Zerisius: O the dignity, O the glory, of 
 being a branch on the living Vine!—Love and 
 obedience are bound up together.—CaNnsTEIN: 
 The love of God, of Christ and of a Christian 
 maketh a three-fold cord that never can be bro- 
 ken.—O inexpressible felicity, to be exalted to 
 the friendship of God!—Hevineer: Christ will 
 have no forced selection of men, no soldiers by 
 compulsion, no timorous slaves, but children, 
 
 yee - es ome 8 
 
CHAPS. XV. 1-27 
 
 —XVI. 1-15. 483 
 
 brethren, friends —Canstein: The dignity of 
 being God’s friend, James ii. 8. Rom. viii. 15. 
 (The gospel does not make slaves, but freemen, 
 children, heirs.—On ver. 16. Grace doth in all 
 things anticipate us.—1 Pet. ii. 12, 16.—Blessed 
 is the man whom God loveth, though the whole 
 world hate him.—A Christian is a cross-bearer.— 
 The member must conform to the example of the 
 Head.—Ver. 23. That which is done to the Lord 
 Jesus and His members, be it good or evil, is 
 done unto God Himself.—Ver. 24. The greater 
 unbelief, the heavier damnation. — LurueEr: 
 There is no vice and no wickedness to which the 
 world is so inimical as to the name of Christ 
 and His gospel.—Ver. 27. A Christian should 
 bear witness to Christ by word and by confes- 
 sion, by his life and walk,and by suffering, and 
 that with a single view to God’s honor.—On 
 chap. xvi. 1; Luke viii. 18.—Zerstus: As Cain 
 persecuted Abel, so the false Church still per- 
 secutes the true, so misbelievers still persecute 
 true believers, hypocrites and mouth Christians 
 those who are Christians in sincerity, Gal. iv. 
 29.—Ver. 5. Ibid.: The whole Christian life a 
 constant going to the Father.—Ver. 8. HepIncEr: 
 The Spirit is not idle-—Zertsius: Everything, 
 from the highest to the lowest, is subject to the 
 Holy Ghost in His office of Reprover.—The re- 
 proving office of the Holy Ghost is as necessary 
 to men as salt is to meat.—Ver. 9. Unbelief is 
 a sin such as reason knows nothing of; the 
 Holy Ghost must make it manifest.—Unbelief a 
 cause of all sin, distress and misery in time and 
 eternity.—Ver. 12. Cansrein: Faithful preach- 
 ers must, in the execution of their office, have 
 regard to the condition of their hearers, that 
 they may discover what they are able to com- 
 prehend. 
 
 liuuBNer: Spiritual strength flows from Christ 
 into believers as really as sap froin the stem 
 penetrates into the branches.—The Father, the 
 efficient cause of the entire redemptive provision 
 in Christ; He hath set and planted and tended 
 Christ.—Pruning is painful; it is effected by 
 grievous trials, but it is good and salutary, more 
 blessed than to be lopped off and cast away.— 
 Ver. 6. If it is a sad and menaceful thing to see 
 one’s physical strength declining, and sen- 
 sibly to draw nearer dissolution, wuat must spiri- 
 tual consumption and decay be.—Ver. 7. Steadfast 
 abiding in Jesus: Jesus calls it the hearing of 
 prayer, because everything inaman who hasa liv- 
 ing religion, turns to prayer—his thoughts, e/e,— 
 Jesus’ friendship the reward of the faithful.— 
 Ver. 15. A notable test of friendship—not to be 
 making many presents, but to open the heart, to 
 give that; that is more than to bestow all riches. 
 —My openness towards another is a decisive 
 mark of the confidence that I place in him. 
 Jesus revealed to the apostles whatsoever He 
 had heard from the Father; His most sacred 
 thoughts, emotions, sentiments, therefore—the 
 whole counsel of God.—Vers. 1-16. The cordial 
 and intimate connection of Jesus with His peo- 
 ple.—Vers. 17-27. An exhortation to patience 
 even amidst persecutions.—Ver. 17. The very 
 commands of Jesus are love.—It is a great con- 
 solation for a persecuted, hated Christian to 
 know that he has a like fate with Jesus. There 
 
 is then, thus teaches Christ, a hatred towards 
 
 Him, an antipathy to His person. To imagine 
 that these were possible only in the case of per- 
 sonal acquaintance with Jesus, would be ta 
 judge superficially. Hate has an intellectual 
 spring in intellectual beings; to this day there 
 exists hatred toward Jesus.—Ver. 27. And ye 
 also shall bear witness. his passage is manifestly 
 discriminative of a double testimony of the 
 Apostles: a divine and a human testimony (in- 
 spired testimony and that founded upon what 
 had come under their own observation).—Chap. 
 xvi. 1, 2. A description of the sufferings of the 
 first confessors of Christ, in particular, the 
 martyrs (in the note, p. 457); a ‘register of the 
 histories of the martyrs —Are religious persecu- 
 tions to be laid to the charge of Christianity ? 
 No.—Religion, the supreme good, is exposed to 
 the utmost abuse ; to the danger of being made 
 a cloak for malice and hate and the shedding of 
 blood. eel for the Sunday afler Ascension Day. 
 Chap. xv. 26-xvi. 4.—Ilow Christ has been glo- 
 rified in His Apostles. The call of the ancient 
 martyrs to the later Christian world.—Chap. 
 xvi. 6. There is a true and a false grief at sepa- 
 ration from our friends.—Vers. 5-15, The divine 
 enlightenment of the Apostles a fruit of Christ’s 
 departure.—Brotherly correction a duty of love. 
 —The ministry of reproof of Christian teachers. 
 
 Greriacu: The glorification of God centres in 
 the prosperity of the Church of Christ.—The 
 redeemed disciple is Jesus’ friend, without there- 
 by ceasing to be His servant (that he is then, 
 however, in a higher sense).—Chap. xvi. He will 
 not speak of Himself. These words are an irre- 
 fragable testimony to the personality of the Holy 
 Ghost. 
 
 Braune: Everything that one friend can say 
 to another concerning the spirit of the Christian 
 Church, concerning the harmony in which she 
 inust live, her purity of morals, activity in love 
 and increasing illumination, concerning the con- 
 fidence which she must needs possess, and her 
 separation from the wrong, is here uttered in the 
 trustful tone of parting love (flerder).—Purifi- 
 cation is not effected without pain; even vine- 
 branches are said “to bleed,” when they are 
 pruned.—Only let no breach be made in the 
 bond of peace through vain glory or wrangling ; 
 else will prayer in Jesus’ name be hindered, 
 everything will become worm-eaten a go to 
 destruction (Rieger).—On Chap. xvi. 2.—Ver. 7. 
 It is expedient for you that I go away. A saying 
 of wondrous magnitude.—The Spirit’s work in 
 regard to the world is comprised in the three- 
 fold operation of impressing her with a con- 
 sciousness of siz, a consciousness of ‘he holiness 
 of Christ, the Redeemer from all sin, a conscious- 
 ness of the impotence of the Wicked One; a con- 
 viction of the latter fact is adverse to the estab- 
 lishment of the devil’s kingdom. 
 
 GossNeER, ver. 2: Something must show itself; 
 faithfulness must be evidenced ; otherwise, if 
 there be no result at all, a heavy judgment of 
 God ensues.—Persecutors of Christians do not 
 themselves constitute the vine-dresser ; they are 
 but pruning-knivyes; God is the Vine-dresser 
 who guides the knife and casts it into the fire 
 when it has entirely served His purpose a 
 Luther).—Ver. 38. Through the word; The 
 branches derive their holiness (purity) from the 
 
484 
 
 THE GOSPEL ACCORDING TO JOTIN. 
 
 Vine.—Everywhere are all things ascribed to 
 the word; not alone purification, as in this pas- 
 
 sage, but 1 Pet. i. 23 regeneration, Jas. i. 18, 
 21] the whole of salvation.—Ver. 4. This, the 
 
 spiritual indwelling of Christ in us, is all-im- 
 portant.—Ver. 20. Either we must not profess 
 to be servants of Christ, or we must put up with 
 His cross. A good servant will not sit in the 
 chimney-corner whilst his master’s life is in 
 jeopardy.—Ver. 24. Men do not care to have 
 the name of haters of God, enemies of God; yet 
 nevertheless, they put that name in practice in 
 their works.—Vers. 26, 27. There are in the 
 Church two inseparable witnesses for Jesus 
 Christ: His Spirit and His word.—Chap. xvi. 2. 
 This hour, when it is thought to be a species of 
 religious service to persecute the truth and the 
 witnesses for the truth,—this hours come ; it 2s, 
 and it shall cease only with the end of the world. 
 —Since the rise of the Spanish Inquisition, it 
 has burnt, from the year 1481 to 1808, no less 
 than 34,358 Christians in person and 10,049 in 
 efligy, etc.—Unbelief. And so this or that thing 
 is not the sin that damns thee. The Holy Ghost 
 says: this is the sin,—that thou believest not on 
 Jesus; this condemns thee.—Ver. 13. Such is 
 the double office of the Holy Ghost: first He re- 
 proves and corrects, then He leads and guides, 
 as a mother does her child.—All parties and 
 sects, allspeakers and gabblers, insist upon it 
 that they have the Holy Ghost, and consequently 
 demand that belief should be accorded to their 
 words. But if we grasp for support these words 
 of Jesus, we can repel them all, ete. Do but 
 compare what they say with the word of 
 Christ. 
 
 ScHLEIBRMACHER: Concerning the purifying— 
 purging—of the branches. The Lord has shown 
 us in these words the uninterrupted progress of 
 the Christian Church in purification, presup- 
 posing, at the same time, its continual develop- 
 ment.—Clean for the word’s sake; It is the 
 whole connection of His words, a connection 
 discoverable, of course, in every individual word 
 of His.—The word was the only means by which 
 lic could unite men to Himself, just as it is our 
 sole power of communication with each other. 
 —If we would not be involved in the destiny 
 of being sundered from connection with the 
 divine and higher life, and of being profitable 
 only through the ashes that remain of us—if we 
 would not have it so, then must this be the great 
 rule of our whole life: without me ye can do 
 nothing.—The Lord here abolishes all those dis- 
 tinctions, so often made by men, between things 
 spiritual and secular, things temporal and eter- 
 nal. In whatever sphere of life we may be, our 
 work, if done without Christ, is nothing; and its 
 nothingness shall ever become more and more 
 manifest. There is no strength or fruitfulness 
 in aught without Him.—Zhe Comforter in His 
 stead. In all who believe on the name of the 
 Lord, the strength of truth is to become a life 
 and a continual activity, proper and peculiar to 
 themselves. For this cause His bodily, personal 
 presence must be withdrawn, to the end that, 
 with the help and through the strength of the 
 divine Spirit, all things that Christ had given 
 them might develop into a peculiar (personal) 
 life,—a life independently self-communicative 
 
 and filling the whole human world with the same 
 blessing. 
 
 Besser: If the deyil’s ill-will were the only 
 thing needful, he would soon lay his knife to our 
 throats and stifle us with his manure and the 
 stench of it. But God taketh bim in his hand 
 and saith: Devil, I know well that thou arta 
 murderer and miscreant, but I will make such 
 
 ‘| use of thee as I will; thou shalt be but My 
 
 pruning-knife; the world and all that cleaveth 
 unto thee shall be dung for My beloved vineyard, 
 that it may prosper and improve (Luther).—If 
 thou wilt not suffer the evil tu be taken awsy {1 τῇ 
 thee, thou wilt have to suffer thyself to be taken 
 away (Bengel) —7o abide—that is the whole. 
 
 ‘Constancy, says Bernard, is the king’s daughter, 
 
 the sum of the virtues and the perfection of them, 
 ete. But what an affable and friendly command 
 is this of His: Abide in Me.—The vine may 
 live without the branches, and, instead of 
 one that is cut off, may put forth three fresh 
 ones, but the branch can not live without the 
 vine.—Casting away, drying up, gathering, 
 throwing into the fire, burning, are the five 
 degrees of that judgment whose execution is de- 
 pendent upon the long-suffering of God.—John 
 is the faithful minister of the Comforter in the 
 three grand departments of the latter: through 
 his Gospel he reproves [convicts] the world con- 
 cerning sin, righteousness and judgment, through 
 his Epistles he guides it into all truth, through 
 his Revelation he proclaims things to come. 
 
 On the Gospel for the Sunday after Ascension 
 Day, chap. xv. 26-xvi. 24. Scmuttz: What 
 should be the conduct of the true Christian 
 when experiencing the world’s enmity to the 
 kingdom of God.—RamBacu: The persecutions 
 of Christianity as a loud-tongued testimony to 
 its worth.—GRUENEISEN: That our testimony and 
 that of the Spirit belong together.—FLonny: 
 How edifying for us the memory of the martyrs 
 of the first centuriesof Christianity. —M UBLLEN- 
 SIEFEN (Zeugnisse von Christo, 1st collection, p. 
 101): Testimony to Christ: 1. How the Holy 
 Ghost testifies of Christ; 2. how we, through the 
 Holy Ghost, should testify of Christ.—Kaprr: 
 The promise of the Holy Ghost: 1. How detinitely 
 bestowed by the Lord; 2. how much needed by 
 us; 3. to whom fulfilled.—Autretp: The IToly 
 Ghost is to testify of Christ, 1. in us; 2. through 
 us.—Stizr: The Holy Ghost’s testimony to 
 Christ: 1. How necessary for the world it was 
 and is; 2. how it has really existed in the 
 Church throughout all ages; 3. how it may and 
 ought to be given through us also.—STEINHOFER : 
 The government which, from His throne, the 
 Lord Jesus exercises amongst men on earth: 
 He leads us, 1. by His Spirit; 2. amidst the con- 
 tradictions of the world; ὃ. to the glory of Him- 
 self and His Father. 
 
 On the Gospel for the Fourth Sunday after Easter, 
 Chap. xvi. 5-15. Dransnke: Let not your heart 
 be full of mourning. —Hosspacu: The Redeem- 
 er’s glorification in us through the Holy Ghost. 
 —Reinuarp: That God’s Spirit reproves the 
 world in our days just as emphatically as He 
 ever did.—Gérwirz: What is requisite to make 
 us regard our departure from the world asa 
 going home to the Father?—W. Horrmann 
 (‘‘Ruf zum Herrn”’): The Holy Ghost destyies of 
 
CHAPS. XV. 1- 
 
 27.—XVI. 1-15. 
 
 488 
 
 Jesus; that is the beginning of His ministry to 
 the world: He glorifies Jesus; that is the end 
 and aim of His ministry to the believer.—Srurin- 
 HOFER: The three principal things in which the 
 Holy Ghost’s operation and work upon the hearts 
 of menappear. He labors at man’s heart for the 
 purpose of convincing him, 1. on account of sin, 
 2. on account of righteousness, 3. on account of 
 judgment.—Fucus: What consolation have we 
 at the departure of our loved ones who have 
 fallen asleep in the Lord?—Autretp: Rejoice 
 ye at the arrival of the Comforter; 1. Rejoice 
 for the sake of Him who sendeth Him; 2. rejoice 
 for the sake of what He doeth.— Hrusner: The 
 vocation of every true Christian, to reprove the 
 world: 1. What is demanded by this vocation ; 
 2. what binds us to it; 38. what renders us fit for 
 it.—BurKk: Want of faith in Jesus (Christ) the 
 greatest, nay, the one only sin. —RAUTENBERG: 
 li is good for you that I go away; A stiong 
 word of consolation: 1. from the mouth of the 
 Redeemer; 2. from the mouths of departing 
 redeemed ones.—J/did.: That we are still unable 
 to bear as much as the Lord hath to say to us.— 
 Haruess: The Holy Ghost’s testimony against 
 the world, at once reproof and comfort. 
 [Craven: From Himary: Ch. xv. vers. 1, Ds 
 The useless and deceitful brariches He cuts down 
 for burning.—By pruning the branches we make 
 the tree shoot out the more.—Ch. xvi. ver. 15. 
 This unity hath no diversity ; nor doth it matter 
 from whom the thing is received, since that 
 which is given by the Father is counted also as 
 given by the Son. From Avuaustine: Ch. xy. 
 ver. 1. Hesays this as being the Head of the 
 Chureh, of which we are the nembers, the Man 
 Christ Jesus; for the vine and the branches are 
 of the same nature.—Ver. 2. God’s culture con- 
 sists in extirpating all the seeds of wickedness 
 from our hearts; in opening our hearts to the 
 plough of His Word; in sowing in us the seeds 
 of His commandments; in waiting for the fruits 
 of piety; [and in pruning.]|—Hvery branch ; 
 who is there so clean that he cannot be more and 
 more changed? He cleanseth the clean, 7. 6. the 
 fruitful, that the cleaner they be, the more truit- 
 ful they may be.—Ver. 3. Christ performs the 
 part of the husbandman as well as of the vine.— 
 Ver. 4. Abide in Me and Lin you—not they in Him 
 as He in them; the branches do not confer any 
 advantage upon the vine, but receive their sup- 
 port from it.—As the branch cannot bear fruit of 
 itself, etc. Great display of grace! He strength- 
 eneth the hearts of the humble, stoppeth the 
 mouth of the proud.—He who thinks he bears 
 fruit in himself is not in the vine; he who is not 
 in the vine is not in Christ; he who is not in 
 Christ is not a Christian.—Ver 5. Without Me ye 
 can do nothing; He does not say, Ye can do little. 
 — Much fruit; Christ, though He would not be 
 the vine, except He were man. yet could not give 
 this grace to the branches, except He were God. 
 —Ver. 6. The branches are as contemptible, if 
 they abide not in the vine, as they are glorious, 
 if tiey abide.—One of the two,the branches 
 wust be in—either the vine or the fire.—Ver. 7. 
 His νον απ abide in ws, when we do what He has 
 commanded, and love what He has promised.— 
 When His words abide in the memory, and are 
 not found in the Ufc, the branch is not accounted 
 
 to be zm the vine.—So far as we abide in the Sa- 
 viour we cannot will anything that is foreign 
 to our salvation.—Ver. 9. As the Futher hath 
 loved Me, etc.; This is the source of our good 
 works,—they proceed from faith which worketh 
 by love; but we could not love unless we were 
 first loved. —The grace of a Mediator is expressed 
 here.—Ver. 10. These words do not declare 
 whence love arises, but how it is shown.—Ver. 
 11. What is Christ’s joy inus, but that He deigns 
 to rejoice on our account? And what is our joy, 
 which He says shall be full, but to have fellow- 
 ship with Him? He had perfect joy on our ac- 
 count, when He rejoiced in foreknowing and 
 predestinating us; but that joy was not in us, 
 because then we did not exist: it began to be in 
 us when He called us. And this joy we rightly 
 call our own, this joy wherewith we shall be 
 blessed, which is begun in the faith of them 
 who are born again, and shall be fulfilled in the 
 reward of them who rise again.—Ver. 12. Where 
 then love is, what can be wanting? Where it is 
 not, what can profit ?—This love is distinguished 
 from men’s love to each other as men, by the 
 words, as I have loved you.—To what end did 
 Christ love us but that we should reign with Him? 
 —Vers. 15-15. Great condescension! Though to 
 keep his Lord’s commandments is only what a 
 good servunt is obliged to do, yet, if they do so, 
 He calls them His /riends.—Shall we therefore 
 cease to be servants as soon as ever we are good 
 servants? There are two kinds of servitude, as 
 there are two kinds of fear. There is a fear 
 which perfect love casteth out; which also hath 
 in it a servitude, which will be cast out together 
 with the fear. And there is another, a pure 
 [filial] fear [and with it a filial servitude] which 
 remaineth for ever.—Ver. 16. Ineffable grace! 
 For what were we before Christ had chosen us, 
 but wicked and lost ?—He does not choose the 
 good; but those, whom He hath chosen, He 
 makes good.—Ver. 17. Love is this fruit (Gal. v. 
 22).—Vers. 18-21. Thou refusest to be in the 
 body, if thou art not willing with the Head, ta 
 endure the hatred of the world.—Our Lord, in 
 exhorting His servants to bear patiently the 
 hatred of the world, proposes to them an exam- 
 ple than which there can be no better and higher 
 one, viz., Himself.—Ver. 21. Yor My name's sake ; 
 i. e. in you they will hate Me, in you persecute Me, 
 your word they will not keep because it is Mine. 
 —Ver 22. By sin here He means not every sin, 
 but a certain great sin, which includes all, and 
 which alone hinders the remission of other sins, 
 viz. unbelief.—Vers. 38, 24. How could they hate 
 one whom they did not know (ver. 21)? I[f the 
 Jews were asked whether they loved God, they 
 would reply that they did love Him, not in- 
 tending to lie, but only being mistaken in so 
 saying [through mistake as to His real character]. 
 For how could they who hated the Truth, love 
 the Father of Truth? They did not know that 
 the Truth was born of God the Father, and there- 
 fore they did not know the father Himself. Thus 
 they both hated, and also knew not, tne Father. 
 —Ver. 25. Aman hates without a cause who'seeks 
 no advantage from his hatred; thus the ungodly 
 hate God.—Vers. 26, 27. The Holy Spirit by His 
 testimony made others testify; taking away fear 
 from the friends of Christ, and converting the 
 
486 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 hatred of His enemies into love.—Ch. xvi. ver. 4. 
 These things have 1 told you, that when the time shall 
 come, ye may remember, ete. The night of the Jews 
 was not permitted to mix with or darken the day 
 of the Christians.—Ver. 7. Christ departing in 
 the body, not the Holy Ghost only, but the Father 
 and the Son, came spiritually.—Ver. 9. It makes 
 a great difference whether one believes in Christ, 
 or only that He is Christ; for that He was Christ 
 even the devils believed; but he believes i 
 Christ, who both hopesin Christ and loves Christ. 
 —Ver. 11. Satan is judged in that he is cast out; 
 or, that he is destined irrevocably for the punish- 
 ment of eternal fire. —Ver. 13. The Holy Spirit 
 both teaches believers now all the spiritual things 
 they are capable of receiving, and also kindles 
 in their hearts a desire to know more. 
 
 From Curysosrom: Ch. xv. ver. 2. By fruit 
 is meant Jife, ἡ. 6. that no one can be in Him 
 without good works.—Vers. 4, 5. Having said 
 that they were clean through the word which He 
 had spoken, He now teaches them that they must 
 do their part.— Without Me ye can do nothing; the 
 Son contributes no less than the Father to the 
 help of the disciples.—Ver. 6. Cast forth as a 
 branch; 7. e. shall not benefit by the care of the 
 husbandman: ἐς withered, 7 6. shall lose all that 
 it desires from the root, all that supports its 
 life, and shall die.—Ver. 8. He now shows that 
 they themselves (true disciples) should be invin 
 vible, bringing forth much fruit.—Ver 11. As if 
 He had said, If sorrow fall upon you I will take 
 It away, so that ye shall rejoice in’ the end.— 
 Ver. 15. Allthings, ze. that they ought to hear.— 
 Ver. 17. These things (vers. 13-15) I command you 
 that ye love one another; I have said this (these 
 things) not by way of reproach, but to induce 
 you to love one another.—Ver. 18. As if to say, 
 I know it isa hard trial, but ye will endure it 
 for My sake.—Ver. 19. He consoles them still 
 farther by telling them, the hatred of the world 
 would be an evidence of their goodness, so that 
 they ought rather to grieve if they were loved by 
 the world —Vers. 19-21. Ye must not be dis- 
 turbed at having to share My sufferings, for ye 
 are not better than I.—Ver. 26. He calis Him not 
 the Holy Spirit but the Spirit of Truth, to show 
 the perfect faith that is due to Him.—Ch. xvi. 
 ver. 7. Nevertheless I tell you the truth, ete., as if 
 He had said, Though your grief be ever so great, 
 ye must hear how it is protitable for you that I 
 go away. From Gregory: Chap. xv. ver. 12. 
 When all our Lord’s sacred discourses are full of 
 His commandments, why does He give the special 
 commandment respecting love, if it is not that 
 every commandment teaches love, and all pre- 
 cepts are one? As all the boughs of a tree 
 proceed from one root, so all the virtues are 
 produced from one love; nor hath the branch, 
 7.e, the good work, any life, except it abide 
 in the root of love-—Vers. 12-15. The highest, 
 the only proof of love is to love our adver- 
 sary, as did the Truth Himself.— Our Lord 
 came to die for His enemies, but He says that 
 He is going to lay down His life for His friends, 
 to show us that by loving, we are able to gain 
 over our enemies, so that they who persecute us 
 are by anticipation our friends.—Whoso in time 
 of tranquillity will not give up his ¢/me unto God, 
 how in persecution shall he give up his sow/2— 
 
 Ver. 19. The dispraise of the perverse is our 
 praise.—He proves himself no friend to God whe 
 pleases His enemy; and He whose soul is in 
 subjection to the Truth, will have to contend 
 with the enemies of that Truth.—Chap. xvi. ver. 
 7. As if He said, If I withdraw not My body 
 from your eyes I cannot lead you to the under- 
 standing of the Invisible, through the Comfort- 
 ing. Spirit-——From Atcurn: Chap. xv. vers. 
 4-7, All the fruit. of good works proceeds from 
 this root.—He Who hath delivered us by His 
 grace, also carries us onward by His help.—He 
 that abideth in Me, by believing, obeying, perse- 
 vering, and 1 in Him, by enlightening, assisting, 
 giving perseverance, the same, and none other, 
 bringeth forth much fruit.——From ‘THropuy- 
 Lact: Chap. xv. ver. 8. The fruit of the Apostles 
 are the Gentiles.—Ver. 15. As if He had said, 
 The servant knoweth not the counsels of his 
 Lord; but since I esteem you friends, I have 
 communicated My secrets unto you. From 
 Dipymus: Chap. xv. ver. 26. The Holy Spirit 
 He calls the Comforter, a name taken from His 
 office, which is not only to relieve the sorrows 
 of the faithiul, but to fill them with unspeakable 
 joy.—Chap. xvi. vers. 18, 14. The Holy Ghost 
 would lead them by His teaching and discipline 
 into all truth, transferring them from the dead 
 ‘etter to the quickening Spirit, in whom alone 
 ail Scripture truth resides. 
 
 [From Burxirr: Chap. xv. vers. 1, 2. The 
 vine doth most fitly symbolize Christ in His office 
 for, and relation to, His people—l. As being 
 weak, mean and small in outward appearance ; 
 2. As being plentifully fruitful of sweet fruit; 
 3. In that the fruit thereof is pressed that it may 
 be drink unto men; 4. As being the root from 
 which all the branches derive their nourishment 
 and fruitfulness.—The Father is the husbandman, 
 He—1. ingrafts all the branches into this vine; 
 2. takes notice what store of fruit every branch 
 brings forth; 8. daily tends His vineyard that 
 it may bring forth fruit abundantly.—There are 
 two sorts of branches, some fruitful, others un- 
 fruitful; scme are branches only by external 
 profession [mechanical connection], others by 
 real implantation [ingrafting].—The true touch-— 
 stone whereby to discern owe sort of branehes 
 from another, is not by the fair leaves of pro- 
 fession [not by connecti:n with the church], but by 
 the substantial proofs [fruits] of a holy conver- 
 sation.—In the most fruitful branches there re- 
 mains much corruption to be purged out.—The 
 Husbandman’s hand manages the pruning knife 
 of affliction; He bad rather see His vine bleed 
 than de barren.—Such branches as, after all the 
 Husbandman’s care, remain unfruitful, shall be 
 finally cut off and cast away, as was Judas,—- 
 He purgeth it, by His word and Spirit, by ordi- 
 nances and providences, by mercies and actions 
 [aflictions].—Ver. 3. Now are ye clean; such as 
 are justified and | partially] sanctified, are in 
 Christ’s account clean notwithstanding their 
 many spots.—Through the word; the word of 
 Christ is the isiruwmental cause of a believer's 
 cleansing.—Ver. 4. Abide in Me, and Z in you; 
 abide in Me, not only by an outward profession, 
 but by a real and fiducial adherence, and I will 
 abide in you by the influences of My Spirit.— 
 The union between Christ and His. members is 
 
CHAPS. XY. 1-27.—XVI. 1-15. 
 
 . 
 
 48} 
 
 mutual.—Believers themselves, without daily de- 
 pendence on Christ and constant communications 
 of grace from Him, can do nothing.—Ver. 6. 
 Such as have had a long standing in God’s vine- 
 yard, and contented themselves with a withered 
 profession, are in danger of having God’s blast- 
 ing added to their barrenness.—Ver. 7. Observe 
 here—l. A glorious privilege declared, ye shall 
 ask what ye will and it shall be done unto you; 2. 
 The.condition of this privilege, Jf ye abide in Me 
 and My words abide in you.—Ver. 8. Our Lord 
 here exhorts His followers to a holy fruitfulness 
 by a double argument—l1l. One drawn from the 
 glory of God; 2. The other from their own ad- 
 vantage, so shall ye be My disciples, 7. e. hereby 
 ye shall have evidence and prove yourselves to 
 be My disciples. —Ver. 9. What a comparison is 
 
 here! As the Father hath loved Me so have I loved 
 you! This love is—l. real; 2. operative; 8. 
 
 eternal; 4. immutable.—Conlinue ye in My love ; 
 it should be the care of every Christian to pre- 
 serve the sweet sense and inward diffusion of 
 Christ’s love in his own soul.—Ver. 10. As our 
 obedience to Christ is the best evidence of our love 
 to Him, so it is the best means to preserve us in 
 the sense and assurance of His love to us.—Ver. 
 11. Our Lord declares the reasons of His urging 
 fruitfulness on His disciples—l. Thai Lis joy 
 might remain in them, ἡ. e. that the joy He had in 
 their holiness might remain with Him; 2. That 
 their joy in Him might be full, this arises from 
 the former.—Ver, 12. Christ’s love unto believers 
 is both an obligation unto mutual love, and a 
 pattern for it.—Ver. 18. Christ’s love in laying 
 down His life for His people a matchless love. 
 —Ver. 14. Christ invites His people to obedience 
 by the honorable title of friends.—Ve are My 
 Friends, etc.—1. Actively, you will manifest your- 
 selves to be My friends; 2. Passively, I will de- 
 clare Myself to be your friend.—Learn 
 condescending is the love of Christ—He calls 
 His servants, friends; 2. How glorious the be- 
 liever’s relation to Christ; 3. How grateful [ex- 
 cellent | is obedience to Christ ; 4. Our conformity 
 to Christ consists, not so much in imitation of 
 what He did, as in obedience to what He pre- 
 scribed—some of His aetions are inimitable, but 
 all His commands are obeyable; 5. Nothing short 
 of obedience will evidence the truth of our re- 
 lation to Christ.—Ver. 15. Henceforth I call you 
 not servants, i. 6. not mere servants, not that they 
 were tobeexempted from obedience —All Christ’s 
 discipies are His servants ; and all His servants are 
 His friends, in regard of intimate communion 
 and tender usage.—After His resurrection He 
 called them brethren, chap. xx. 17; the dignity 
 of believers is a growing dignity—the longer 
 they follow Christ, the higher privileges are ac- 
 corded them.—Vers. 17-21. With what frequency 
 and importunity our Lord pressed the duty of 
 mutual love upon His disciples; from this learn 
 —1l. The great importance of the duty; 2. The 
 great averseness of our hearts to its perform- 
 ance.—The argument our Saviour uses to press 
 His disciples to mutual love, viz., that the world 
 would hate them.—The considerations pro- 
 pounded by Christ to comfort His disciples under 
 the world’s hatred—l. His own usage by the 
 world; 2. This hatred is evidence that they are 
 not of the world; 3. Their relation to Him as 
 
 1. How | 
 
 servants to a master; 4. The goodness of the 
 cause for which they suffer, viz., Christ’s name’s 
 sake.—Ver. 19. Ye are not of the world, but I have 
 chosen you out of the world; 1. The children of 
 God, though im the world, are not of the world 
 either in Spirit or conversation; 2. The difference 
 between them and worldlings is of God’s making. 
 —Ver. 21. For My name’s sake; the great quar- 
 rel of the world against the disciples of Christ, 
 whatever may be pretended, is for the Name of 
 Christ.—Ver. 22. Sins of ignorance are, as it 
 were, no sins, compared with those committed 
 against light.—Sins committed against gospel 
 light are of aggravated guilt, as against the 
 very remedy.—The gospel, where it is plainly 
 preached, takes away all excuse from sinners.— 
 Vers. 23-25. Let men pretend to never so much 
 respect for God, yet if they hate Christ and de- 
 spise Ilis gospel, they are haters of God.—The 
 miracles wrought by Christ surpassed all others 
 in number, kind, and manner.—Chap. xvi. ver. 
 1. All afflictions are so trying that the best of 
 Christians have need to be guarded against them 
 lest they should be offended.—Ver. 2. The being 
 under one trial will not shelter from another.— 
 Ver. 3. Ignorance of the Father and the Son the 
 ground of the world’s hatred against Christians. 
 —Ver. 4. Christis so tender of His disciples, that 
 He will not put them under the hardness of 
 suffering until they be prepared for it.—Ver. 7. 
 It is expedient for you that I go away, ete. The 
 presence of the Holy Spirit with us is a greater 
 comfort and advantage, than the presence of 
 Christ in the flesh amongst us.—Vers. 8-14. Our 
 Lord declares the advantages that would redound 
 by the coming of the Comforter—l. To the 
 world, vers. 8-11; 2. To the Apostles, ver. 13; 
 To Himself, ver. 14.—Ver. 9. Of sin, 1. 6.. of their 
 sinful state and nature, of the large extent of 
 sin, and particularly of the sin of unbelief.—Ver. 
 10. Of righteousness, i. e., of the insufficiency of 
 all human righteousness, or (and) of a complete 
 and perfect righteousness in Me imputable to 
 sinners for their perfect justification.— Because L 
 go to My Father and ye see Me no more; as though 
 He had said—Hereby you may be satisfied that 
 by My active and passive obedience [righteous- 
 ness| I have fully satisfied my Father’s justice 
 for you, and you shall never be charged or con- 
 demned; because, when I go to heaven, I shall 
 abide there in glory with My Father, and never 
 be sent back again—yve shall see me no more—as I 
 must have been, had anything been omitted by 
 Me.—Ver. 11. Of judgment, 7. e., that Jesus is 
 both Lord and Christ, that He had power to judge 
 Satan, the prince of the world, and that He did 
 by His death put down the kingdom of darkness. 
 
 [From M. Henry: Chap. xv. There are four 
 words to which our Lord’s discourse in this chap- 
 ter may be reduced: 1. Fruit, vers. 1-8; 2. 
 Love, vers. 9-17; 3. Hatred, vers. 18-25; 4. The 
 Comforter, vers. 26, 27.—Vers. 1-8. Christ dis- 
 courses concerning the fruit, which His disciples 
 were to bring forth. under the similitude of a vine; 
 observe—I. The doctrine of this similitude: that 
 —1. Christ is (1) the vine, i. e., (a) planted, not 
 spontaneous, (Ὁ) having an unpromising outside, 
 (c) a spreading plant, (4) whose fruit honors God 
 and cheers man, (2) the ¢rue vine, as opposed to 
 (a) counterfeit, (4) type; 2. Believers are the 
 
488 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 branches, t. 6., (1) supported by the unseen root, 
 (2) many, (9) yet meeting in one root, (4) insuf- 
 ficient to stand (and be fruitful) of themselves; 
 3. The Father is the husbandman, i. e., (1) the 
 proprietor, (2) the dand-worker, γεωργός, though 
 the earth is the Lord’s, it yields Him no fruit un- 
 less He work it, (3) the husbandman, having care 
 of the vine and all the branches, by planting, water- 
 ing, [pruning], and [thus] giving the increase. II. 
 The duties taught us by this similitude—l. To 
 bring forth fruit; this duty is urged by (1) the 
 doom of the unfruitful, ver. 2; (2) the promise 
 made to the fruitful, ver. 2 [increased culture 
 in order to increased fruitfulness]; (3) the duty 
 of showing forth the power of the benefits they 
 have received, ver. 3; (4) the glory that will re- 
 dound to God, ver. 8; (5) the comfort and honor 
 that will come to ourselves, ver. 8, so shall ye be my 
 disciples; 2. Τὸ abide in Christ in order to fruitful- 
 ness, consider (1) the duty to abide in Christ by 
 faith, (2) the necessity of so doing in order to fruit- 
 fulness, vers. 4,5; (5) the fatal consequence of for- 
 saking Christ, ver. 6; (4) the blessed privilege of 
 those who abide in Him, ver. 7.—Ver. 2. Farther 
 fruitfulness is the blessed reward of former 
 fruitfuluess.—The purging of fruitful branches 
 is the care and work of the great HTusbandman, 
 for His own glory.—Ver. 8. There isa cleansing 
 virtue in the Word, as it works grace and works 
 out corruption.—Ver. 4. The knot of the branch 
 abides in the vine, and the sap of the vine abides 
 in the branch, and so there is a constant com- 
 munication between them.—Ver. 5. We depend 
 upon Christ, not only as the vine upon the wall 
 for support, but as the branch on the root for sap. 
 —Ver. 6. Withered; They that bear no fruit, after 
 a while will bear no leaves.—Vire is the fittest 
 place for withered branches, for they are good jor 
 nothing else.—Ver. 7. See here—l. How our 
 tnion With Christ is maintained, by the Word; 2. 
 How our communion with Him is maintained, by 
 prayer.—They that abide in Christ as their heart’s 
 delight, shall have through Christ their heart’s 
 desire.—If we abide in Christ and His Word in us, 
 two things are promised—l1, that we will not ask 
 for anything but what is proper to be done for 
 us; 2, that we shall have an answer of peace to 
 all our prayers.—Ver. 8. The fruitfulness of all 
 Christians is to the glory of God—l, By their 
 good works many are brought to glorify God; [2. 
 Good works manifest the beauty of His law, and 
 the power of His gospel.—E. R. C.].—Vers. - 
 17. Christ who is Love itself discourses concerning 
 a fourfold love,—-I. The Father's love to Him, He 
 tells us that—l. The Father did love Him (ver. 
 9); 2. That He abode in His Father’s love (ver. 
 10); 3. That He thus abode because He kept His 
 Father’s law (ver. 10). IL. Mis own love to His 
 disciples, though He leaves them He loves them: 
 Observe—l. The pattern of this love, as the 
 Father hath loved Me, ete.; 2. The proofs and pro- 
 ducts of this love, which are (1) His laying down 
 His life fur them (ver. 13), (2) His taking them 
 into a covenant of friendship (vers. 14, 15). (3) 
 His freeness in communicating His mind to them 
 (ver. 15), (4) His choosing and ordaining them to 
 bethe prime instruments of His glory inthe world 
 (ver. 16). ILL. The disciples’ love to Him, this is 
 enjoined in view of His love tothem; He exhorts 
 them to—l. Continue in His love, ὦ. e., keep up 
 
 their love; 2. Evidence their love by keeping His 
 commandments. IV. The disciples’ love one to 
 another; this is (ver. 12)—1. Recommended by 
 Christ’s pattern; 2. Required by His precept. 
 —Ver. 9. A strange expression of the conde- 
 scending grace of Christ! As the Father loved 
 Him who was most worthy, so He loved them who 
 were most unworthy.—Ver. 10. Ye shall abide 
 in My love, as a dwelling-place.—Ver. 13. This 
 is the love wherewith Christ hath loved us, He 
 is our avripuyoc—Bail for us, body for body, life 
 for life, though He knew our insolvency and 
 foresaw how dear the engagement would cost 
 Him.—The excellency of the love of Christ be- 
 yond all other love; others have laid down (pas- 
 sively) their lives, Christ gave up (actively) Lis. 
 —Ver. 16. The treasure of the gospel was com- 
 mitted to the disciples that it might be—1. pro- 
 pagated; 2. perpetuated.—Those whom Christ 
 ordains should and shall be fruitful.— Whatever 
 ye shall ask, ete. Three things set forth fur our 
 encouragement in prayer—l. That we have a 
 God to go to who is a Father; 2. That we have 
 a good name to go in; 3. That an answer in 
 peace is promised.—Vers. 18-25, Christ dis- 
 courses concerning hatred: Obseryve—I. Who 
 they are that hate, viz., the world, ἡ. e., the chil- 
 dren of this world as distinguished trom the chil- 
 dren of God, called the world as indicating their 
 —1l. number, 2. confederacy, ὃ. spirit. IL. Who 
 they are that are hated—1. The disciples of Christ; 
 2. Christ Himself; 8. God the Father (vers. 28, 
 24).—Ver. 19. Whom Christ blesseth, the world 
 curseth; the favorites of Heaven have never been 
 the darlings of the world.—Ver. 20. The fruits of 
 the world’s hatred—1. persecution; 2. rejection 
 of doctrine.—Vers. 19-21. The causes of the 
 world’s hatred against Christians—l. They do 
 not belong toit; 2. They belong to Christ, for my 
 names sake; 3. Its ignorance of God.—Ver. 22. 
 Observe—l. The excuse they have who have not 
 the gospel; 2. The aggravated guilt of those who 
 reject the gospel.—Vers. 23, 34. In hating 
 Christ the world hates God; dezsts are in effect ° 
 atheists. —Ver. 25. Enmity to Christ is unrea- 
 sonuble.—Vers. 26, 27. Christ speaks of the 
 Comforter, promising—I. That He should main- 
 tain Christ’s cause in the world notwithstanding 
 all opposition. IL. That the Apostles by His 
 assistance should have the honor of being Christ’s 
 witnesses.—Ver. 26. The Spirit is spoken of as 
 —i. A Person; 2. AdivinePerson proceeding from 
 the Father.—The offices of the Spirit—l. One 
 implied in His title Comforter or Advocate; 2. 
 Witnessing for Christ.—Ver. 27. The Spirit's 
 working is not to supersede, but to engage and 
 encourage ours.—They are best able to preach 
 Christ that have themselves been with Him; 
 ministers must first, learn Christ and then preach 
 Him.—Chap. xvi. Christ by His words—l. 
 Wounds, vers. 1-6: 11, Heals by the assurances 
 that He—l. Would send them the Comforter 
 (vers. 7-15); 2. Would visit them again at His 
 resurrection (vers. 16-22); 8. Would secure to 
 them an answer of peace to all their prayers (vers. 
 23-27); 4. Was now returning to His Father 
 (vers. 28-32); 5. By virtue of His victory over 
 the world would give them peace in Himself.— 
 Vers. 1-6. Christ dealt faithfully with His dis- 
 ciples when He sent them forth, for He told them 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 489 
 
 the worst of it, that they might sit down and count 
 the cost.—Ver. 1. The disciples of Christ are 
 apt to be offended at the cross.—Our Lord by giv- 
 ing notice of trouble, designed to prevent its be- 
 ing a surprise; Being forewarned we are forearmed. 
 —Ver. 2. Behold two swords drawn against the 
 followers of Jesus, that of—1. Ecclesiastical cen- 
 sure; 2. Civil power.—Many a good truth has 
 been branded with an anathema, and many a 
 child of God delivered to Satan. God’s people 
 have suffered the greatest hardships from con- 
 scientious persecutors.—Ver. 8. The true reason 
 of the world’s enmity to Christians, because they 
 have not known the Father nor Me: Note—1. Many 
 
 that pretend to know God are ignorant of Him; 
 
 2. They that are ignorant of Christ cannot have 
 any right knowledge of God.—Ver. 4. When suf- 
 ferings come it willbe of use to remember that 
 Christ has told us of them.—As Christ in His 
 sufferings had, so we in ours should have, an eye 
 to the fulfilling of the Scriptures.—Vers. 5, 6. As 
 though He had said, Instead of inquiring after 
 that which will comfort, you pore upon that 
 which looks melancholy.—An humble believing 
 inquiry into the design and tendency of the 
 darkest dispensations would help to reconcile us 
 to them.—It is the common fault and folly of 
 melancholy Christians to dwell only on the dark 
 
 side of the cloud.—Nothing is a greater prejudice | 
 
 to our joy in God, than the love of the world.—Ver. 
 7. It is expedient, ete.—l. Those things often 
 seem grievous that are really expedient; 2. Jesus 
 is always for that which is most expedient for us. 
 —The glorified Redeemer is not unmindful of 
 His Church on earth—though He departs, He 
 sends the Comforter; nay, He departs that He 
 may send Him.—Ver. 8. Convincing work is the 
 Spirit’s work.—The Comforter begins His work 
 by convincing—tirst opens the wound, and then 
 applies the remedy.—Ver. 9. The Spirit con- 
 ‘vinces of Sin, its—l. fact; 2. folly; 38. filth; 4. 
 fountain —corrupt nature; 5, fruit—death.—He 
 fastens especially on the sin of unbelief as—1. The 
 great reigning sin; 2. The great ruining sin; 3. 
 That which is at the bottom of all sin.—Ver. 10. 
 Of righicousness, i. e., Christ’s righteousness—1, 
 His personal righteousness; 2. His righteous- 
 ness communicated to us for our justificalion.— 
 Christ’s ascension is the great argument proper to 
 convince men of this righteousness; if He had left 
 any part of His work unfinished He had been 
 seut back again.—Ver. 11. Of judyment, because 
 the Prince of this world is judyed, the devil was 
 jJudyed, was discovered to be a great deceiver and 
 destroyer; judgment was entered against him 
 and in part executed ; he was cast ouf—l. from 
 the heathen world, when his oracles were sileuced 
 and his altars deserted; 2. from the bodies of 
 men im Chris’sname: 3. from the souls of people 
 by the grace of God working with the gospel of 
 Christ; 4 us lightning from heaven.—A good ar- 
 gument wherewith the Spirit convinces of judg- 
 ment—l1. Of inherent holiness and sanctification, 
 Matt. xii. 18; 2. of a new and better dispensa- 
 tion of things; 38. of the power and dominion 
 of the Lord Jesus (Isa xlii. 1-4), 4. of the final 
 day of judgment.—Vers. 12-15. See what a 
 teacher Christ is! None like Him for—l. copi- 
 ousness; 2. compassion.—Vers.13-15. The Spirit 
 promised—l. To guide the apostles; 2. To glorify 
 
 | 
 
 - 
 
 Christ.—To guide, taking care—l. That they 
 should not miss their way; 2. That they should 
 not come short of their end.—ZJn/o all truth—into 
 —l. The whole truth; 2. Nothing but the truth. 
 —The Spirit glorified Christ—1. By His coming; 
 2. By leading the disciples into the truth. 
 [From Prestpent Epwarps: Chap. xvi. ver. 9. 
 Of sin, etc. The greatest sin in the world is sin 
 against the Gospel, contempt of and opposition 
 to Christ; and the greatest evidence of man’s 
 sin is his ill treatment of Christ, His Gospel and 
 followers.—Ver. 10. Ofrighteousness, etc. Christ’s 
 ascen-ion was the brightest evidence that He 
 had suffered wrongfully ; it confirmed the right- 
 eousness of His words, doctrines, desigu in com- 
 ing into the world, and promises.—Ver. 11. Of 
 judgment, etc. It is the greatest evidence of 
 Christ’s might and kingly power to overcome 
 and dethrone Satan; and the greatest manifes- 
 tation of His high judicial authority to judge 
 and condemn this great rebel, and to execute 
 vengeance upon hin. From Scorr: Chap. xv. 
 ver. 1. The union of the divine and human na- 
 ture in Christ, and the fulness of the Spirit in 
 Him, resemble the root of the vine, deriving the 
 fertilizing juices from a rich soil; and His media- 
 torial work, like the stem, conveys these to all 
 
 | believers.—Vers. 1, 2. As professed Christians, 
 
 we appear to belong to this vine; but woe to them 
 who have no other union than what consists in 
 notions, sacraments, and forms.—Ver. 9. As the 
 
 | Father hath loved Me, so, etc. No love of man to 
 
 his dearest friend ever was comparable to His 
 love to us, when strangers and enemies.—Vers. 18- 
 20. We cannot experience worse usage than our 
 Master met with; and we ought not to be of- 
 fended or grow weary of well-doing, if we meet 
 with no better.—Chap. xvi. vers. 2, ὃ. How fal- 
 lacious the opinion that God will accept every 
 man who is sivcere in his religion, whatever that 
 religion may be.—Humble docility, implicit be- 
 lief of Scripture, and a disposition unreservedly 
 to do the will of God, are essential to godly sin- 
 cerity.—Vers. 6, 7. Our hearts are often filled 
 with sorrow at events highly advantageous.— 
 Vers. 8, 12. Sin, righteousness, and Judyment; On 
 these subjects all who would be honored as in- 
 struments in converting sinners, should be fre- 
 quent, copious, alarming, encouraging, distin 
 guishing; but in matters less essential they would 
 do well, after the example of Christ, not to press 
 them on their hearers before they are able to bear 
 them. From A PLatn Commentary (Oxford) » 
 Chap. xv. vers. 1,2 The vine is x tree which not 
 only admits of pruning, but whose very produc- 
 tiveness depends on the judicious use of the 
 pruning-knife.—Delightful 15. it to find writers 
 about the Grape-Vine, who had nothing less in 
 view than the illustration of the Gospel, becom- 
 ing our instructors in such passages as the fol- 
 iowing;—‘*Itis hardly possible to plant a Vine 
 in any situation in which it will not thrive 
 The truth is that the roots of the Vine possess an 
 extraordinary power of adapting themselves to 
 any situation in which they may be planted, pro- 
 vided it be a dry one. They will ramble in every 
 direction in search of food, and extract nourish- 
 ment from sources apparently the most barren. 
 In short, they are the best caterers that can 
 possibly be imagined; for they will grow, and 
 
490 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 even thrive luxuriantly, where almost every other 
 description of plant or tree would inevitably 
 starve. Pruning and Training are so closely 
 connected together, that they almost constitute 
 one operation. In pruning a Vine, regard must 
 be had to the’ manner in which it is afterwards 
 to be trained; and, in training it, the position of 
 the branches must, in a great measure, be regu- 
 lated by the mode in which it has previously been 
 pruned. ... The old wood of a Vine is not only 
 of no use, but is a positive injury to the fertility 
 of the plant. ... The sole object in view in 
 pruning a Vine is to increase its fertility... 
 Although by pruning a Vine its fertility is in- 
 creased, its existence is no doubt thereby short- 
 ened(?). The severing of a healthy branch from 
 any tree is, without doubt, doing an act of vio- 
 lence to it; the effects of which are only over- 
 come by the superior strength of the vegeta- 
 tive powers of its roots.” (CLemMENT HOARE on 
 the Cultivation.of the Grape-Vine).—Ver. 5. And 
 Lin hin; The branch bears fruit, not because it 
 abideth in the Vine, but because mm it the Vine 
 abideth.—Ver. 12. Love ye one another even unto 
 death, as even unto death I have loved you.— 
 Ver. 15. The servant knoweth not what his Lord 
 doeth; ‘It is not necessary that he should! 
 The common soldier is neither expected nor per- 
 mitted to know the plans of the commander.” 
 (Rosert Scorr).—Ver. 22. ‘He meaneth they 
 had ne color of plea, nothing to pretend by way 
 of excuse.” (SAuNpERSON).—Ver. 24. Without 
 effort, by a mere word, He showed that all crea- 
 tion was obedient to His will, from Him, as 
 from an inexhaustible fountain, flowed forth 
 healing virtue equal to the needs of all.—Chap. 
 xvi. ver 7. What must be the value of that great 
 blessing which was given to them, which is given 
 to us, to compensate for the loss of His visible 
 presence !—Ver. 8. ‘ ΠῚ shall so bring home to 
 the world its own sia, My perfect righteousness, 
 Gods coming judyment. shall so convince it of 
 these, that it shall be obliged itself to acknow- 
 ledge them.”’ (Trencu).—Ver 9. Under one 
 great head of unbelief the guilt of the world is 
 gathered up and comprised; unbelief is therefore 
 a sin of the heart, not a mere error of the under- 
 standing: a fault not a misfor/une.—Ver. 15. ‘*Our 
 God is One, or rather very Oneness, and mere 
 Unity. having nothing but itself in itself, and not 
 consisting (as all things do beside God) of many 
 things. In which essential Unity of God, a 
 Trinity personal nevertheless subsisteth, after a 
 manner far exceeding the possibility of man’s 
 conceit. The works which outwardly are of God, 
 they are of such sort in Him being One, that 
 each Person (in the Divine Unity) hath in them 
 somewhat peculiar and proper. For being Three, 
 and they all subsisting in the essence of One 
 Deity , from the Father, by the Son, ¢hrough the 
 Spirit, all things are. That which the Son doth 
 hear of the Father, and which the Spirit doth 
 receive of the Father and the Son, the same we 
 have at the hands of the Spirit as being the last, 
 and therefore the nearest unto us in order, al- 
 though in power the same with the second and 
 the first.”” (Hookrr.) 
 
 [From Stier: Chap. xv., vers. 1-6. Our Lord’s 
 language in reference to the Vine and ifs branches 
 is conuected by a three-fold foundation with the 
 
 whole system of the sacred language of figures— 
 1. Nature in itself; 2. The prophetic phraseoloay 
 which interprets nature; 3. The recently insti- 
 tuted Supper.—‘* Since God was constrained to 
 give His vineyard up to ruin, He separated for 
 Himself this Vine, and designed it to be a be- 
 ginning from which a great increase should take , 
 its rise.” (LurHarptT).—Bread and wine are cor- 
 related as the flesh and blood in man’s person- 
 ality; hence Christ is the bread of life, the corn 
 of wheat in the general, inasmuch as from His 
 body and life the Church is nourished, but as He 
 gives His l/fe to death for that purpose, and in 
 His dlood makes us especially partakers thereof, 
 He is also the Vine. ‘The juice of the grape, the 
 juice of stem and branches generally which is 
 to be glorified, as it were, into a spirituous 
 energy, is, according to the profound phrase- 
 ology of Scripture, the blood and life of the 
 noble plant. [This ‘*has its classical analo- 
 gies in the αἷμα βοτρίων of Ach. Tatius, the san- 
 guis terre of Pliny, the rivarwm frigidus sanguis of 
 Cassiodorus.”’] “Ver. 1. The true Vine: The 
 Vine in nature is only a figure and symbol point- 
 ing to Me.—Vers, 1, 2. He explains that all the 
 sufferings which both He and they should en- 
 counter are no other than (the manifestation of) 
 the diligent care and watchfulness which a vine- 
 dresser bestows upon the vine and its branches. 
 —Vers. 1, 2. They are “Christians” (branches) 
 who have the Word and Sacraments, but receive 
 them in vain; and to these the preacher should 
 earnestly apply this saying! They are indeed 
 planted in the vineyard like that fig-tree, Luke 
 xill. 6—even grafted for a beginuing into the 
 Vine.—The fruit which the Vine dresser desires 
 is, in its general principle, only the consumma- 
 tion and ripening of our own regeneration; as 
 the cluster, so to speak, is the glorified form and 
 manifestation of the virtue of the branch.—Every 
 thing here goes strangely against appearances! 
 An inexperienced person might say, For what 
 purpose is this crooked and unsightly tree in 
 this beautiful garden? [And why] the unpity- 
 ing cutting away of so many shoots seemingly so 
 green and healthy ?—2LVERY branch that beareth 
 Jruit, He purgeth, ete.: Purging is applied with- 
 out respect of person, sparing none, according 
 to the vine-dressing rule which aims at fruit, and 
 the utmost possible fruit.—Ver. 3. “6 That which 
 is clean bears fruit; that which bears fruit be- 
 comes also (more) clean.” (HILLER).—AIl the 
 cultivation and care of disciplining grace is effi- 
 cient only on the condition of our receiving and 
 faithfully keeping His word; Christ, the Vine, at 
 once begins by His word to cleanse, and thus is 
 Himself the Vine-dresser.—Vers. 4, 5. ,On Me 
 has become im 276 inasmuch as the connection of 
 the shoots with the stem is no mere joining on, 
 but there is a participation of the same juice 
 flowing from one into the other.—So act by your 
 abiding that 1, as I gladly would, may abide in 
 you.—Without our abiding in Him, there is no 
 abiding of the Lord in us; as without our re- 
 ceiving Him there is no such coming as ends in 
 His indwelling.—‘ The question here is not of 
 external doing, and general influence upon men, 
 but of the holy power to save ourselves and 
 others, through deliverance from sin and death.” 
 (ScHMIEDER).—Leaves and sour grapes are not 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 491 
 
 frvit —Ver. 6. Our Lord indicates ‘“ the stages 
 of apostasy and rejection” (ZeuLER)—l1. The soli- 
 tary ground (apostasy), if @ man abideth not in 
 Me; 2. the five stages of judgment, the accom- 
 plishment of which begins in time, is fulfilled in 
 eternity—(1) casting forth (the appearance of 
 life continuing), (2) withering (the appearance of 
 life departed), (3) gathering, (4) casting into the 
 fire, (5) burning.—Concerning the damned the 
 present (καίεται) may always be used; they dura, 
 or feed the fire.—Ver. 7. Only those who wil- 
 fully forsake Me can ever thus burn; only apart 
 from Me ye can do nothing and fall to ruin, Jn 
 Me yecan do all things!—If His words remain 
 in us, His prayer pre-eminently remains in us.— 
 Ver. 8. ‘“‘This means not only that our works 
 appear in the world honorable as good fruit, but 
 that they are carried up to heaven and offered 
 to God, so that He accepts them as His especial 
 honor and highest service” (LurHer).—Those 
 may take courage whose dight the people will not 
 regard.—‘ Therein, that ye bring forth much fruit, 
 is My Father glorified, and J shall have in you 
 genuine disciples who will do Me honor.” (Kurye.) 
 —Vers. 9, 10. The common life, which from the 
 vine-stock pervades the branches and produces 
 their precious clusters, is Jove. Love is the first 
 root-principle in God, the first living germ in us; 
 and perfect love, as God loves, is also the last ripe 
 fruit.—We can think of nothing beyond this, 
 nothing greater to be promised than that the 
 love, in which the Father and the Son through 
 the Spirit are eternally one, shall be poured out 
 also in us.—All dove, like all righteousness, is 
 livingly imputed, communicated, and implanted 
 in us at once, from the Father through Christ.— 
 In Christ the eternal love of the Father appears 
 as the sole, abiding, impulsive principle of all 
 His life and suffering, of all His acts and of all 
 His love.—Ver. 11. My joy is pre-eminently the 
 joy which He Himself has, but then immedi- 
 ately the words might remain in you makes it the 
 joy which He gives.—Your joy is by no means 
 only their joy, ‘joy in Him and in His work,’ but 
 the gladness in God which flowed from Him into 
 them.—Vers. 12, 15. Our Lord graciously con- 
 descends so deeply to a comparison with our hu- 
 man relations, that He, as it were, leaves out of 
 sight fora time the all-embracing, and in the 
 solitary sense atoning, character of His death. 
 ‘©The Lord does not speak (primarily) of the re- 
 deeming design of His death, but of that point 
 in great love which we may recognize and imi- 
 tate.” (Ricarer).—Jesus calls even sinners and 
 enemies, whom He desires to save, Ilis friends, 
 inasmuch and because He is first their friend. 
 ‘The love wherewith, according to St. Paul, He 
 dieth for sinners, is at the same time the love 
 whereby, according to St. John, He maketh the 
 disciples His friends. He dies for sinners only 
 because in the fulness of His love He regards 
 them as friends.” (Luecke).—Ver. 15. The proof 
 of the relation of friendship is that open, conji- 
 dential, unrestrained communion, the typical ex- 
 pressions of which are found—in Abraham’s 
 case, Gen. xviii. 17—that of Moses, Ex. xxxiili. 
 11—of the pious generally, Ps. xxv. 14; Proy. 
 iii. 32, etc.—Ver. 16. Though the Lord ealls us 
 Sriends, this does not imply an equality ; He calls 
 His followers afterwards even brethren, but they 
 
 all the more reverently cell Him only their Lord 
 and their God.—The love between us began with 
 Me and not with you.—Orduined (ἔϑηκα) you, ete. 
 The branches become elevated, as it were, them- 
 selves into new vines of the second degree, since 
 the Lord sets them to bear fruit.—‘* He who is 
 united with Christ, obtains thereby the true inde- 
 pendence, and stands before God as a personality 
 pervaded by Christ.” (FrkeNscHeR).—I have 
 planted and appointed you that ye should bring 
 forth fruit, ¢hat 15, that ye should secure fruit by 
 your effectual prayer —Ver. 17. By all these 
 My discourses and commandments I would spe- 
 cially point you tothat one (commandment) which 
 I would confirm in your hearts, ¢hat ye love one 
 another !—Vers. 17, 18. There is need that ye 
 should be all the more closely united in My love, 
 for the world hateth you.—Ver. 18. The most 
 conscientious and tender Christian is the most 
 likely to fall into the temptation of seeking the 
 cause of the world’s hatred solely in himself, of 
 thinking that if he were perfect in goodness, 
 love, humility, and meekness, the evil of the 
 world must needs be overcome; and this might 
 lead to a false compliance: Against such trouble 
 and temptation the Lord arms us beforehand: 
 “Tf the most holy love upon earth found no better 
 return, if He did not succeed, if He could not in 
 His wisdom avoid hatred when it arose against 
 Him, all the more fiercely as His pure love more 
 brightly beamed upon it—bow could we hope al- 
 together to escape this hatred ?—or do we vainly 
 imagine that we can surpass the love and pru- 
 dence of our Lord?” (Diwrz.).—The world can- 
 not love you, it must hate you as it hates Me/— 
 Ver. 19. This world wonld not indeed love you 
 (for it cannot truly love at all!)—but és own in 
 you.—* Although worldly men often quarrel 
 fiercely, which is one of the characteristics of 
 corrupt nature, Tit. iii. 3, yet these enmities are 
 only about particular conflicting interests: i the 
 great essentials there ts always a perfect accord among 
 them.”’ (LAMer).—The J has a twofold emphasis: 
 as to the world, its hatred is reduced to hatred 
 against Himself; as to the disciples it is impressed 
 upon them tbat He alone is the origin of their 
 new life. — Therefore, etc. The hatred of the 
 world becomes to us a precious nofe (sign) that 
 we are His—not indeed the first and only mark: 
 as the second note it neither begins our test nor 
 must we seek it or wish it; but 7f, alas, it in- 
 cessantly comes, then it is time to comfort our- 
 selves in the reflection that the love of the world 
 would be a sad condemnation; Luke vi. 26; 
 Gal. i. 10; Jas. iv. 4, efec.—Ver. 20. The conso- 
 lation has an undertone of demand, that they 
 should rejoice and feel themselves honored in 
 being counted worthy to suffer as He suffered.— 
 “ΤῸ belongs to the perfection of a disciple, who 
 would beas his Master, that he should encounter 
 the hatred of the world.” (Braunr).—The gene- 
 ral tolerance of a tolerant world is always graz- 
 ing the limits of its liberality; when the J have 
 chosen you out of the world is obtruded upon 
 them in all its earnestness, then begins their ex- 
 clusion, their ban, their rage.—ZJ/f they have kept, 
 e(c. Let not their hatred eause you to keep back 
 this word; and also, Oppose the world with your 
 word alone, do nothing more, for the rest suffer 
 patiently as I have sutfered.—Ver. 21. This sin 
 
492 
 
 is practical, persevering, opposing unbelief — 
 Ver. 22. ‘Ignorance would be otherwise an ex- 
 cuse’—but dere it is in the fullest sense inez- 
 cusable.—Sin enough they have; but all their sin 
 would have been forgiven and taken away through 
 Christ, if they had received Him in faith.—Ver, 
 23. One of the many consequences that result 
 from the unity of the Father and the Son; he 
 that seeth Me, seeth—he that believeth in Me, 
 believeth in—he that loveth Me, loveth—he that 
 hateth Me, hateth —the Futher !—He that can hate 
 Jesus, the manifestation of God in the flesh, must 
 bear in himself hatred to God.—Ver. 24. ‘ My 
 works, Me, and the Father, in them—to see and yet 
 to hate; these two irreconcilables are reconciled 
 by aGod-hating world!” (Lurcxe. )—Ver. 25. The 
 last solace for the hatred to Christ which the 
 God-hating world exhibits, lies iu the counsel of 
 the divine wisdom. which foretold all this.—*‘ In 
 sin there is neither reason nor righteousness ” 
 (Bervens. Breer).—‘ Hatred without cause is 
 worse than idolatry or blood-guiltiness.” (TALM. 
 Joma.)—Vers. 26, 27. While the Spirit previ- 
 ously testifies of Christ to the disciples them- 
 selves, and then ¢hrough them to the world, He 
 becomes at the same time a Counsellor, Helper, 
 Intercessor, Representative, for the disciples.— 
 How will He testify and what? He will not in- 
 mediately (by any personal manifestation as the 
 Son) bear witness, but dz and through you: fur- 
 ther, He will testify that which ye have already 
 seen in Me, that which ye have already heard of 
 Me—nothing besides, essentially different or 
 new.—Then shall ye actually bear witness; and 
 more, then will your testimony be the testi- 
 mony of the Spirit, who will make you infallible 
 in this vocation and function.—Not ὦ speculative 
 idea, but a historical fuct, is the ground-work of 
 the world’s salvation.—We (of the present day) 
 first livingly experience and receive, through 
 the New Testament Scriptures, the life, deeds, 
 and sayings of our Lord, as eye and ear wit- 
 nesses of the second degree; then we also wait 
 humbly for power from on high; and then it is 
 our obligation and right to testify with power 
 and success what we have seen and heard in his- 
 torical conviction and living experience.—Chap. 
 xvi. vers. 1, 2. It has been said that excommuni- 
 calion is a greater evil than bodily persecution, 
 yet the Lord does not here so regard (present) it: 
 he who is strong in the truth may suffer that truth 
 to be called a lie without being much aggrieved; 
 but to our weakness, and our unsinful natural 
 love of life, the death of martyrdom must ever 
 be the crown of patience and endurance.—O 
 that unhappy thinking, into which the hatred of 
 unbelief may be blinded and hardened, while it 
 seeks to justify itself before God!—Ver. ὃ. 
 Even the true Church should and must cast out, 
 for the sake of truth and love; but it belongs to 
 the false synagogue to treat those differing in 
 faith with hatred which reaches unto persecution, 
 and putting to death as Aatpe/a.—lt becomes us 
 to mourn over our blind persecutors, and, like 
 Stephen, to continue the Lord’s own intercession 
 for those who know not what they do.—Ver. 5. 
 We should never be too idle or too sorrowful to 
 investigate and inquire from the impulse of faith 
 and love, and with an eager desire for saving 
 knowledge.—Ver. 6. The same disciples after- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 wards, when the risen Lord ascended to heaven, 
 returned to Jerusalem with great joy, without 
 any sorrow for the separation (Luke xxiv. 52).— 
 ‘Under this gentle rebuke there lies a tacit con- 
 solation. While He accuses their negligence in 
 not putting the question, Whither goest Thou, He 
 gives them their own excuse, that their omission 
 was due to excess of sorrow.” (Lampr.)—‘ The 
 Lord knoweth our frame, and of what stuff weare 
 made, And of this we can remind Him, Heb. 
 iv. 15.” (Berens. Bisen.)—Ver. 7. In precise 
 opposition to the disciples’ view, that to Z/im, the 
 pure and holy One, death would be no suffering or 
 ruin, but ¢hew irreparable loss, the Lord points, 
 in silent contrast, to the fact that to Him the 
 departure to the Father through the death of a 
 sinner, for sin’s sake, would indeed be very 
 bitter (ch. xii. 27)—but all the more does He 
 turn it into an 77s expedient for you. Thus speaks 
 the love that looks not at its own.—The primary 
 thought which, in the analogy of human relations 
 generally, finds here its grandest application, is 
 —that only after the withdrawal of the sensible 
 presence of a teacher and master, his abiding 
 and influential spirit is truly set free and pene- 
 trates our being.—‘' Before He went away.(the 
 Christ after the flesh),the Christ after the Spirit 
 could not come. When the former vanished, the 
 latter appeared.” (DRrarsexKe.)—In all fellowship 
 with the sufferings of Christ, which might seem 
 tous to be His going away from us, the Com- 
 forter repeats to us His prototypic word of con- 
 solation—/¢ is expedient for you!—Ver. 8. * The 
 Apostles were to convince the unbelieving and 
 hating world, maintain their right against it, and 
 conquer it by the truth they testified.” (ETINGER ) 
 —lhe sentiment, so often misunderstood and 
 perverted, that the world’s history is the world’s 
 judgment, has its truth in this working and 
 judging of the Spirit, this final preparation for 
 the judgment to be revealed, which, again, must 
 tarry for its consummation until that personal 
 appearance of the Son to which the Spirit points 
 the Church.—‘ The reproof, that is, the bringing 
 to view of our own unrighteousness, could not 
 be without a gracious revelation and offer of the 
 true righteousness; even the judgment is ex- 
 hibited before the world only zm order, where pos- 
 sible, to turn its thought to Him, who frees all who 
 believe from condemnation. (SCHLEIERMACHER.) 
 —The reproving office necessarily precedes the 
 comforting. The Paraclete does not, properly 
 spenking, perform "ἃ strange work, before He 
 comes to Zis own work, that of comforting, and 
 preaching grace.”’ (Luruer.)—In the three great 
 words ἁμαρτία, δικαιοσύνη, κρίσις, the Lord names 
 the three all-embracing, essential elements of 
 truth and its whole procedure. Not until the 
 Holy Ghost has explained these words, does the 
 world know what sin, righteousness and judgment 
 are.—The production of an experimental and 
 perfect knowledge of these three words is the 
 cfice of the Spirit alone, and that as Spirit,—by 
 the mediation, indeed, of the word and the work, 
 yet only so far as these are made inwardly effi- 
 cient in the heart and conscience.—Ver. 9. The 
 ove gives us the thing signified in sin, righteousness, 
 judgment, tells us what kind of sin, righteousness 
 and decision of judgment, He means.-—The Lord 
 means first specifically the sin of unbelief. This 
 
CHAPS. XV. 1-27.—XVI. 1-15. 
 
 is no mere error, but the foundation and crown, 
 the fruit and kernel, the true essential substance 
 of all sin of the evil will—‘‘The Holy Ghost 
 reproves the world of dying when it pretends 
 that its unbelief is honest dowbt, etc.” (RicHTER’S 
 Hausbibel).—The reproof of unbelief is at once 
 a proffer of faith (and) an offer of all strength 
 and grace requisite in order to it.—Ver. 10. 
 «The Holy Ghost convinces the world of right- 
 eousness: partly, that it must necessarily have a 
 righteousness; partly, that it cannot find that 
 righteousness in itself; partly, that it should 
 seek such righteousness in Christ.” (RIEGER.)— 
 The ὑπάγειν denotes here, as in ver. 7, ἃ minis- 
 tering,-obtaining, redeeming departure.—The not 
 seeing must refer to faith in the Invisible. The 
 righteousness of Christ, fo be laid hold of in faith, 
 is thus arrayed against the sin of unbelief.— 
 Ver. 11. Even the Holy Ghost (who was to do 
 away with all accommodations and strip off all 
 Jewish embellishments of the truth) does not 
 put an end to the teaching concerning a Devil, 
 but rather begins it anew.—The great cause is 
 lost by the enemy of God, the author of all sin 
 and unrighteousness, the blinder of men’s minds 
 into unbelief of a Saviour; and it is won for the 
 world, in which he has no longer either power 
 or right —The future judgment to which the 
 world is proceeding, under the deciding testi- 
 mony of the Spirit, is founded on the judgment 
 which has been already accomplished through the 
 departure of Jesus, and which is presented to the 
 minds of men by the Holy Ghost —The Spirit’s 
 ἔλεγχος separates mankind into two classes, each 
 consisting of three sorts of men. Among those 
 who accept this ἔλεγχος, we distinguish the peni- 
 tent who acknowledge their sin, the believ‘ng who 
 are justified in Christ, the holy who are perfectly 
 delivered from Satan’s power in the full accom- 
 plishment of their sanctification. Amorg those 
 who persistently oppose, there are the abiding 
 sinners, unbelievers, condemned.—Satan is either 
 condemned to our advantage if we lay hold 
 on righteousness, or we remain with him in 
 condemnation if we continue as the world 
 in sin.—Will ye then be, and be forever, the 
 Devil's? Will ye be condemned with him ?— 
 The three-fold office of the Holy Ghost has a 
 corresponsive reference to the prophetical, high- 
 priestly, and judicial offices of Christ.—Ver. 12. 
 Ye cannot bear it, is a more graciousand stronger 
 expression than if He had said, Ye cannot receive 
 it. The Lord considers the weakness of their 
 oppressed minds. <A further development and 
 exposition of these great things would have 
 altogether weighed them down, without the under- 
 standing which the Spirit should first bring.— 
 Prematurely to pour out to people the whole 
 truth, is not ouly useless, but ἐΐ is also positively 
 hurtful.—Ver. 13. The living teaching of the 
 Spirit is a guidance and leading into truth, in 
 more senses than one. First, because it must 
 assuredly presuppose, bring witb it. require, a 
 constantly corresponding practical obedience,— 
 hence bringing no more to the inner and true 
 understanding than the life is ripe for and fully 
 willing to be guided by. ‘¢The Spirit will lead, 
 the Christian must therefore walk with Him.” 
 (Brauner). Then, secondly, the Spirit gives, 
 
 493 
 
 tions and explanations according to the need and 
 the occasion (Matt. x. 19, 20)—just as in part at 
 least the laws of Moses were given according to 
 the emergencies which required them. ‘Inthe 
 activity of his vocation a man attains the re- 
 gion of truth,” says Braune. Thus, while the 
 leading into of itself indicates a gradualness, in 
 opposition to the mechanical and childish notion 
 that the Apostles at one bound were established 
 in all truth on the day of Pentecost, we have to 
 seek the reason and the measure of this gradual- 
 ness, both externally and internally; partly, in 
 the internal ripening and progress of the Apos- 
 tles themselves in their own sanctification, with 
 which their knowledge keeps pace—and partly 
 in the stages of the way in which their vocation 
 as witnesses led tiem through the world.—*If 
 the Holy Ghost may not speak of Himself, and 
 out of Himself—O Preacher! how canst thou 
 draw thy preaching out of thyself, out of thine 
 head (or even heart)?” (Gossner.)—Let nothing 
 of thy preaching and testimony come from thine 
 own mere impulse and will to know and to teach, 
 before the Spirit hath taught and impelled thee! 
 —Ver. 14. The glorification of Jesus Christ will 
 be consummated before His disciples and in 
 them, only by the Holy Ghost. He shall glorify 
 Me—in this the Lord names the inmost centre of 
 the whole truth, around which the periphery of 
 its manifold development revolves; as also the 
 most decisive test for every spirit of lying.— 
 ‘* What preaches Jesus, and leads to faith in Him, 
 is of the Holy Ghost. For as the Son speaketh 
 of the Father and glorifieth the Father, even so 
 speaketh the Holy Ghost of the Son and glorijieth 
 the Son.’ (Luruer).—‘*The full harmonious 
 close of all the words of Jesus is Spit; the 
 testimony of Jesus is the kernel and spirit of all 
 the prophets.” (Citincer.)—The Holy Ghost fes- 
 tifies of Jesus (ch. xv. 26)—this is the beginning 
 of His office in the world; He glurijics Jcsus— 
 that is the goal and end of [His office in believers. 
 —The glorification of Christ before ws must coin- 
 cide with the appropriating establishment.of His 
 image in uws.—There is no other receiving of this 
 glorifying light, no other living growing and be-~ 
 coming perfect in it than that which takes place 
 according to 2 Cor. iii. 17, 18.—Ver. 15. The 
 honor of the Father could not be left without its 
 positive expression; we have found this per- 
 vading all these farewell discourses, but the 
 Trinitarian expression and winding up of all 
 culminates in this passage.—Thus, there is 
 opened to us a glimpse into the living blessed 
 bond of love in receiving and giving in the eter- 
 nal ground of the triune essence of the Godhead. 
 —‘This is the circle; round and complete; all 
 Three, Father, Son, and Holy Ghost in one eter- 
 nal Divine nature:—thus the Holy Ghost is 
 Himself true God, without any difference, only 
 
 | that He hath it both from the Father and the 
 
 Son.” (LUTHER). 
 
 [From Barnes: Chap. xv. 1. Christ really and 
 truly gives what is emblematically represented by 
 a vine.—A vine yields proper juice and nourish- 
 ment to all the branches, whether these be large 
 or small.—Ver. 2. Every branch in Me; Every 
 one that is a true follower of Me—that is united 
 to Me by faith—and that truly derives grace and 
 
 as we see in the case of the Apostles, His solu- | strength from Me, as the branch does from the 
 
494 
 
 vine.—It is a union of friendship, of love, and 
 of dependence; a union of weakness with 
 strength; of imperfection with perfection; of 
 a dying nature with a living Saviour; of a lost 
 sinner with an unchanging Friend and Redeemer. 
 It is the most tender and interesting of all re- 
 lations; but not more mysterious or more physical 
 than the union of parent and child, of husband 
 and wife (Eph. v. 23), or friend and friend.— 
 LHe taketh away: The vine-dresser cuts it off; 
 God removes such in various ways: 1. By the 
 discipline of the church; 2. By suffering them 
 to fall into temptation; 8. By persecution and 
 tribulation, by the deceitfulness of riches, and 
 by the cares of the world. (Matt. xiii. 21, 22), 
 Ly suffering the man to be placed in such cir- 
 cuinstances as Judas, Achan, and Ananias were— 
 such as to show what they were—to bring their 
 characters fairly out, and to let it be seen that 
 they had no true love to God; 4. By death.— 
 To bear fruit is to show by our lives that we are 
 under the influence of the religion of Christ ; 
 an l that that religion produces in us its appro- 
 priate effects.—Ver. 4. Live a life of dependence 
 on Me, and obey My doctrines, imitate My ex- 
 ample, and coustantly exercise faith in Me.— 
 Ver. 5. We see hence, 1. That to Christ is due 
 all the praise for all the good works the Chris- 
 tian performs; 2. That they will perform good 
 works just in proportion as they feel their de- 
 pendence on Iim, and look to Him; 8. That the 
 reason why others fail of being holy is because 
 they are uawilling to look to Him and seek grace 
 and strength from Him who alone is able to give 
 it.—Ver. 8. Bear much fruit: Abound in good 
 works; be faithful, zealous, humble, devoted, 
 always abounding in the works of the Lord. 
 This honors God, 1. Because it shows the excel- 
 lence of His law which requires it; 2. Because 
 it shows the power of His gospel, and His grace 
 that can overcome the evil propensities of the 
 heart, and produce it; 3. Because the Christian 
 is restored to the divine image, and it shows how 
 excellent is the character after which they are 
 formed.—The Saviour says those who bear mucu 
 frwit are they who are His disciples.—No one 
 should take comfort in the belief that he isa 
 Christian who does not aim to do much good.— 
 Ver. 9. So have I loved you: Not to the same 
 degree, but with the same kind of love—deep, 
 teuder, unchanging; love prompting to self-deni- 
 als, toils, and sacrifices to secure their welfare.— 
 A strong reason why we should continue in His 
 love, 1. Because the love which He shows for us 
 is unchanging: 2. It is the love of our best 
 Friend—love whose strength was expressed by 
 toils, and groans, and blood; 8. As He is un- 
 changing in the character and strength of His 
 affection, so should we be—thus only can we 
 properly express our gratitude, thus only show 
 that we are His true friends; 4. Our happiness 
 here, and for ever, depends altogether on our 
 continuing in the love of Christ.—Ver. 16. Bring 
 Sorth fruit: This isthe great end for which Chris- 
 tians are chosen.— Your fruit should remain: This 
 probably means, 1. That the effect of their labors 
 should be permanent on mankind; 2. That their 
 labor should be wnremitied.—He that expects or 
 desires to grow weary and cease to serve Christ, 
 has never yet put on the Christian armor, or 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 _—. 
 
 known anything of the grace of God.—Ver. 19. 
 If ye were of the world: Τῇ you were actuated by 
 the principles of the world—if, like them, you 
 were vain, sensual, given to pleasure, wealth, 
 ambition, they would not oppose you.—Ver. 22. 
 We may understand this as teaching, 1. That 
 they would not have been guilty of this kind of 
 sin; 2. They would not have been guilty of the 
 same degree of sin.—Chap. xvi. ver. 1. Learn, 1. 
 That if Christians were left to themselves, they 
 would fall away and perish; 2. That God affords 
 means and helps beforehand to keep them in the 
 path of duty; ὃ. That tbe instructions of the 
 Bible and the help of the Holy Spirit, are all 
 granted to keep them from apostasy; 4. That 
 Jesus, beforehand, secured the fidelity, and made 
 certain the continuance in faith, of His apostles 
 —seeing all their dangers, and knowing all their 
 enemies; and, in like manner, we should be 
 persuaded that ‘*He is able to keep that which 
 we commit to Him against that day.” 2 Tim. i. 
 12.—Ver. 7. It is expedient for you, etc.; 1. By 
 His depariure, His death, and ascension—by 
 having these great facts before their eyes—they 
 would be led by the Holy Spirit to see more 
 clearly the design of His coming than they would 
 by His presence; 2. While on the earth the Lord 
 Jesus could be bodily present but in one place 
 at one time; ὃ. It was an evident arrangement 
 in the great plan of redemption, that each of the 
 Persons of the Trinity should perform a part; 4. 
 It was to be expected that far more signal success 
 would attend the preaching of the gospel when 
 the atonement was actually made, than before.— 
 Vers. 8-11. Here is presented a condensed and 
 most striking view of the work of the Holy 
 Spirit. 
 
 [From Owen: Chap. xv. 6. There is no true 
 branch of the Vine that-does not bear some fruit. 
 —Those who have no living connection with 
 Christ, represented by abiding in Him, are to be 
 cut off eventually even from the outward and 
 visible connection with His body, and cast forth. 
 —Ver. 7. The word of Christ is His own pre- 
 sence: where that dwells and forms the rule of 
 conduct, He dwells —Ye shall ask what ye will, 
 εἰς. This is not a promise, as some absurdly 
 suppose, that every request made by Christ’s 
 disciples shall be granted; but that such peti- 
 tions as result from His indwelling word, and 
 are therefore in accordance with the mind of the 
 Spirit, shall be heard and answered.—Ver. 8. 
 We should be cautious not to refer the bearing 
 of fruit to the external results only which crown 
 a life of activity in the service of Christ; the 
 main reference is to the growth of grace in the 
 soul, the fruits of the Spirit (Gal. ν. 22, 28).— 
 So shall ye be, etc. The condition of discipleship 
 in the school of Christ.—Ver. 9. The connection 
 between Christ and His followers is one of love, 
 having the same characteristics as that which 
 subsists between the Father and Son.—Ver. 10. 
 Not only is obedience the proof of true disciple- 
 ship, but it is here declared to be the very means 
 of indissolubly uniting the soul to Chrisi.—Ver. 
 16. The verb rendered have chosen, literally sig- 
 nifies, to choose out for one’s self, ὃ. e. for one’s 
 own use, or in accordance with one’s own plea- 
 sure; hence it signifies a choice with the idea of 
 favor, approval and love.—Ye have not chosen Me: 
 
CHAP. XVI. 16-27. 
 
 495 
 
 No one ever chooses Jesus in this evangelical 
 sense of the word, until inclined thereto by the 
 sovereign purpose and grace of God through Je- 
 sus Christ.—Should go and bring forth fruit: A 
 picturesque expression denoting living energy and 
 activity, a going forth under a profound sense of 
 responsibility; and an addressing of one’s self 
 with all one’s powers to the service assigned one. 
 —Ver. 19. It is only in opposition to truth, and 
 in hatred to the followers of Jesus, that the men 
 of the world are united, and it is in reference to 
 this hatred to everything that is good, that the 
 world is said to love its own.—Ver. 24. Miracles 
 must be connected with a holy life and true 
 words, to have any power and significancy (as 
 being from God).—Ver. 26. Comforting is an im- 
 
 portant function of the Spirit’s office, though it 
 constitutes but a small portion of His work as 
 the Helper and Guardian of the saints on earth. 
 —The preposition in from the Father implies that 
 the original abode of the Spirit was with God.— 
 Chap. xvi. 1. Offended, ‘* Hindered by stumbling- 
 blocks such as ure mentioned in the next verse.” 
 (Crossy.)—Ver. 10. ** The world’s only possible 
 righteousness is in the grasping of the unseen 
 and ascended Christ, and they will be convinced 
 of that by God's Spirit either to salvation or dam- 
 nation.” (CrosBy.)—Ver. 14. He shall glorify Me, 
 announces the great object of the Spirit’s mis- 
 sion; as all that He reveals has reference to 
 Christ, so in the fulness and clearness of His're- 
 velation is Christ glorified, 2 Cor. iv. 6.] 
 
 IV. 
 
 * HIGHER UNION OF THE FARTHER AND THE HITHER WORLD AT THE NEW TESTAMENT EASTER AND PEN- 
 
 TECOST. 
 CHRIST. THE GOING AND COMING AGAIN OF THE LORD. 
 WHILE. SYMBOLISM OF SORROW, OF NATAL PANGS AND JOYS. 
 
 GLORIFICATION OF CHRIST THROUGH THE HOLY GUOST AND OF THE FATHER THROUGH 
 
 THE CHURCH'S WATCHWORD: A LITTLE 
 GOOD-FRIDAY GRIEF AND EASTER 
 
 JOY IN THE LIFE OF THE LORD AND THE LIFE OF THE CHURCH. 
 
 Cuap. XVI. 16-27. 
 
 (Pericope for Jubilate Sunday, vers. 16-23 ; 
 
 ρ : 
 17 I go to the Father.’ 
 
 992 
 
 Rogate, vers. 23-30). 
 
 [to one another, πρὸς ἀλλήλυυς], What is this that he saith unto us, A little while, 
 and ye shall not see me [behold me not]: and again, a little while, and ye shall 
 
 [will] see me: and, Because I go to the Father? They said therefore, What is 
 
 this that he saith, A little while? we cannot tell what he saith [we know not what 
 
 he is speaking of, οὐχ οἴδαμεν τί λαλεῖ]. 
 
 Now? Jesus knew that they were desirous 
 
 to ask him, and said unto them, Do ye inquire among yourselves of [Do ye inquire 
 
 of this among 
 
 yourselves, περὶ τούτου ξητεῖτε pst’ ἀλλήλων ὅτι] that I said, A little 
 
 while, and ye shall not see me [and ye behold me not], and again, a little while, 
 
 and ye shall [will] see me? 
 
 Verily, verily, I say unto you, That ye shall [will] 
 
 weep and lament, but the world shall [will] rejoice; and |omit and,’ ye shall [will] 
 
 be sorrowful, but your sorrow shall [will] be turned into joy. A woman when she 
 
 is in travail hath sorrow, because her hour is come: but as soon as she is delivered 
 of the child, she remembereth no more the anguish, for joy that a man is born into 
 
 the world. And ye now therefore [So ye also now] have® sorrow: but I will [shall] 
 
 see you again, and your heart shall [will] rejoice, and your joy no man [no one] 
 
 taketh [will take, ἀρεῖ,1] from you. 
 thing. 
 
 And in that day ye shall [will] ask me no- 
 Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my 
 
 name [If ye will ask the Father anything],® he will give 7 you [in my name}. 
 
 ᾿ς 7K ok ᾿ς 
 
 Hitherto have ye [ye have] asked nothing in my name: ask, and ye shall [will] 
 receive, that your joy may be [made] full. 
 
 * κὴ *K ἧς 
 
 These things have I spoken unto you in proverbs [parables, παροιμίαις : but? the 
 
 time cometh [the hour is coming] when I shall no more speak unto you in proverbs 
 [parables], but I shall show [tell] you plainly of [concerning, about] the Father. 
 
 At [In] that day ye shall [will] ask in my name: and I say not unto you [1 do not 
 tell you] that I will [shall] pray the Father for you: For the Father himself loveth 
 
 you, because ye have loved me, and have believed that I came out [forth] from 
 
 God [from the Father].”° 
 
496 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 16.—[The text. rec. reads οὐ, not; but οὐκέτι, no longer, is supported by ἐξ, B. Ὁ. L., Orig., Vulg., Syr., efc., and 
 
 adopted by Lachmann, 'Tischend. (ed. viii., against οὐ of his former edd.), Tregelles, Alford, Westcott and Hort. 
 
 Lange 
 
 follows it, and says, in opposition to Meyer, who considers οὐκέτι an interpretation from ver. 10 and xiv. 19, that it agrees 
 
 better with the contrast between θεωρείτε and operde.—P. S.] 
 
 2 Ver, 16.—{Vhe words ὅτι (ἐγὼ) ὑπάγω πρὸς Tov πατέρα in the received text are supported by A. and retained by Lach- 
 mann and Lange (who accounts for their omission on the ground of their seeming inconsistency with ὄψεσθέ we), but they 
 
 are wanting in ἐᾷ. B. D. L., Orig., efc., and dropped by Vischend., Alford, Treg., Westc. and H. 
 
 serted to suit ver, 17.—P. 8.] 
 
 It looks as if they were in- 
 
 8 Ver, 18.—[On minor differences of reading in vers. 17 and 18 see Alf. and Tischend. ed. viii.—P. 8. 
 
 4 Ver. 19.—| Lange with Lachin. retains οὖν (after ἔγνω) which is backed by A. and suits the Johannean style, but Tre- 
 gelles, Alf., TischenJ., W. and IH. omit it in accordance with ἐᾷ, B. D. L.—P. 8.} 
 
 5 Ver, 20,—|6¢, but, betove λυπηθήσεσθε is omitted by Lange in accordance with δὲ. B. D. L., Tischend. (ed. viii., against 
 
 his former edd.), ALf., ete. 
 6 Ver, 
 
 It marks a contrast which has already been presented.—P. 8.] 
 22.—|éxere is supported by W.* B.C., efc., and adopted by Lange, Tregelles, Alf., Tischend., Westcott and H.; the 
 future c&ere, which Lachmann prefers with A. Ὁ. L. and §,°, seems contormed to the fut. in ver. 20. 
 
 Meyer, on the con- 
 
 trary, thinks that ἔχετε is conformed to ἔχει in ver. 21 and to vuv.—P. 8.} 
 
 T Ver, 22.—('The rec. αἴρει, taketh. is supported hy ἐᾷ, A. C. D2, L., approved by Lange, Tischend. (viii.); the future ἀρεῖ, 
 will take, is adopted by Lachm., Alford, Tregelles, Westcott and Hort, in accordance with B. D., Vulg., Orig.—P. 8. 
 
 8 Ver, 23.—[av τις si quid, if unything, is the correct reading, adopted by Tischend., Alf., efc., in accordance with B.C. Ὁ. 
 
 L., efc., instead of the rec, ὅσα ἄν. 
 does). 
 
 Christ is the medium of all communication between the Father and the believer.—P. 8.| 
 
 The best authorities put ἐν τῷ ὀνόματί mov after δώσει ὑμῖν, not before (as the text. rec. 
 
 y 
 
 9 Ver. 25.—[aAd’, but, is omitted by Tischend. and Alford, but retained by Lange with Lachmann on the authority of 
 
 A. 6.38 D. 
 
 He claims also B., but B. as well as &,, according to ‘Vischend. ed. viii., sustain the omission.—P. 8. 
 
 10 Ver, 27.—[ The text. rec. and Tischend ed, viii. read θεοῦ (from ch, xiii. 3) with ὃς, A. C.3, efe., but .c8 B. C.* D. L. X., 
 Syr., eéc., Lachm., Lange, Tregelles, Alford, Westcott and Hort give the preference to tatpos.—P. S.] 
 
 EXEGETICAL AND CRITICAL. 
 
 [Olshausen states the connection thus: Before 
 the Spirit can fulfil His blessed work, a painful 
 sepzration is necessary. But the μικρόν sug- 
 gests a more natural connection: The promised 
 coming of the Comforter with His disclosures of 
 the whole truth, spoken of vers. 13-15, is near at 
 hand. ‘The Lord now speaks of His speedy 
 withdrawal with its joyful effect after a brief 
 season of mourning. The mode of expression is 
 purposely enigmatical, to stimulate the disciples. 
 ϑεωρεῖτε and ὄψεσϑε are not co-ordinate; the 
 former refers to the bodily, the latter chiefly. 
 though not exclusively, to the spiritual vision on 
 the day of Pentecost, which, however, goes on 
 to its final completion at the parousia. Comp. 
 ch. xiv. 19.—P.S8.] 
 
 Ver. 16. A little while.—The determina- 
 tion of time is not the same as chap. xiv. 19. In 
 the latter passage the term is one reaching from 
 the night of Maundy Thursday to Easter Day: 
 in the present chapter the one little perigd is re- 
 solved into two small or lesser ones (afterasacred 
 divide et impera, we might say). ‘The first “ὁ ditdle 
 while” reaches to the death upon the cross; it 
 amounts, therefore, to about one day; the second 
 extends from that death to the resurrection, and, 
 hence, amounts again to one day.—And ye 
 will no more behold Me [καὶ οὐκέτι 
 ϑεωρεῖτέ we|.—According to Meyer, reference 
 is not had to the resurrection in this place either, 
 but to the spiritual viewing of Christ in the 
 activity of the Paraclete. To accord with this 
 view, the not seeing for a little while must lilce- 
 wise be merely spiritual. Better Tholuck: 
 With still more directness than in chap. xiv. 19, 
 our thoughts are led to Christ’s resurrection, on 
 the occasion of which His disciples did see Him 
 again. [Ebrard, Hengstenberg, Ewald, Weiss 
 likewise refer ὄψεσϑε to the resurrection, but 
 this seems inconsistent with ver. 25: ‘In that 
 day ye shall ask Me nothing,” comp. with Acts 
 i. 6, 7, where the disciples did ask the Lord con- 
 cerning the time of the establishment of His 
 kingdom. Alford assumes in all these prophe- 
 
 cies a perspective of continually unfolding ful- 
 filments; the ὄψεσϑε began to be fulfilled at the 
 resurrection of Christ, then received its main 
 fulfilment at the day of Pentecost, and shall have 
 its final completion at the great return of the 
 Lord hereafter.—P. S.]—For I go away to 
 the Father.—I go away, not to abide in Sheol. 
 Because I go to the realm of life, I can also soon 
 manifest Myself again; manifest Myself here and 
 thence,—there and in the future. After a little 
 while, ye shall continually be seeing Me again 
 and seeing Me more thoroughly than ye have 
 ever yet seen Me; ye shall view Me with the eyes 
 of the spirit and of living knowledge, because I 
 am with the Father in the kingdom of life, as 
 He that liveth.—And thus, together with the re- 
 surrection, there is embraced the entire mani- 
 festation of Christ through future ages until His 
 coming;—a manifestation whose principle is 
 contained in His resurrection. Luthardt: In 
 the transient return of the Risen One they are 
 to see a pledge of the Parousia(an opinion which 
 Meyer groundlessly combats). On the genuine- 
 ness of the words: for I go, etc., see the T'exTUAL 
 Norges. 
 
 Ver. 17. What is this whereof He saith: 
 a little while (τὸ μιεκρ ὁ νὴ ὃ--- 6. excite- 
 ment and mutual questionings of the disciples in 
 regard to the mysterious saying of the Master, 
 are themselves of a somewhat mysterious nature. 
 They passed by the first μικρόν, chap. xiv. 19, 
 without stumbling. In the first place, the double 
 μικρόν seems to stagger them. Formerly He said: 
 “4 litile while, and the world will behold Me no 
 more; ye, however, will behold Me;’—now He 
 says: ‘A little while, and ye will not behold Me.” 
 But He goes on to declare further: ‘ and again 
 a little while, and ye will see Me,” 7. ὁ. view Me in 
 a more glorious way. Andasa reason for all 
 this is assigned His going to the Father —Now 
 behold Me no more.—This seemed to denote 
 His death; now view Me again ;—and this 
 to be indicative of His glorious appearing to 
 judgment. Should the first ensue, ‘in what re- 
 spect could the second be? or the second, then 
 wherefore the first? And, assuming the seccnd, 
 how was it possible for them to view Him better 
 
ee πο δδδε — we 
 
 CHAP. XVI. 16-27. 
 
 497 
 
 than they had done before, if He went to the 
 Father? Thus, they have a foreboding of the 
 greatest, the most mysterious changes. but the 
 greatest mystery of all to them is still that all 
 these things are to happen ina short space; here, 
 we must observe, they make their final stand, wz., 
 at the stress borne by τὸ μικρόν. And it is upon 
 this, in accordance with the purpose of the Lord, 
 that the accent showld now fall; it is here that 
 they should stand still. The pain of parting, just 
 pressed upon them by Him in its full greatness and 
 startling, trying power, must now be viewed by 
 them trom the other side, asa suffering, sharp but 
 short, no longer analogous to the agony of death, 
 in the natural world, but, rather, to the anguish 
 of travail, as aswift transition from the depths of 
 woe tothe heights of joy. As to how the apostles, 
 and with them all Christians, have learned this 
 saying, see the Docrrinat and Erarcan Notes. 
 
 Ver. 19. Now Jesus was aware.—See 
 chap. vi. 61. It was His desire to lead them to 
 this point; He now offers them an explanation, 
 the magnitude and certainty of which are intro- 
 duced by a: verily, verily. 
 
 Ver. 20. Weep and lament [κλαύσετε 
 καὶ ϑρηνήσετε vucic].—The intensity of the 
 anguish imminent upon them, vividly portrayed. 
 The ye will is placed, in indication of their 
 great contrast to the world, immediately before 
 the words: The world will rejoice [ὁ δὲ 
 κόσμος yapHoctac|.—The weeping and la- 
 menting has for its subject, together with the 
 death of the Lord, the apparent downfall of the 
 hopes they had built upon the imminent king- 
 dom of God and redemption of Israel.—ye will 
 be sorrowful [ὑμεῖς λυπηϑήσεσῷϑ εἼ, em- 
 phatically: plunged in sorrow.* The expression 
 is partly characteristic of the depth of their de- 
 solation, partly introductory to the second anti- 
 thesis and, hence, descriptive of the measure of 
 their joy. Not alone shall, for them, joy follow 
 upon sadness; their joy shall grow out of their 
 sadness, sadness shall be changed into joy; 
 consequently, the bottomless depth of their sor- 
 row shall be the heavenly measure of their joy. 
 Their dying with Christ was the condition of 
 new life with Him, [Alford: εἰς χαρὰν yev- 
 ἥσεται, not merely changed for joy, but changed 
 into, so as itself to become—so that the very 
 matter of grief shall become matter of joy; as 
 Christ’s cross of shame has become the glory of 
 the Christian, Gal. vi. 14.—P. δ.] 
 
 Ver. 21. The [A] woman, when she isin 
 travail [ἡ γυνὴ ὅταν τίκτῃ, λύπην ἔχει. Mark 
 this touching proof of the Saviour’s sympathy 
 with suffering humanity and woman’s deepest 
 trial (Gen. ili. 16).—P. S.J] The woman [ἡ 
 γυνή]. This is the universal rule; hence the 
 definite article.t When she is about to be de- 
 
 * [Alford: “ Λυπηθήσεσθε goes deeper than the wailing 
 and weeping before: and plainly shows that the whole does 
 not ovly refer to the grief while the Lord was in the tomb, 
 but to the grief continually manifesting itself in the course 
 and conflict of the Christian, which is turned into joy by the 
 advancing work of the Spirit of Christ:—and, in the com- 
 pletion of the sense, to the grief and widowhvod of the 
 Church during her present state, which will be turned into 
 joy at the coming of her Lord.” David Brown: ‘ At the 
 sume time tlfe sorrow of the widowed Church in the absence 
 of her Lord in the heavens, and her transport at His personal 
 return are certainly here expressed.”—P. 8. ] 
 
 Ὑ [1n the German, as in the Greek lang., the definite article 
 
 2) 
 
 livered or to give birth, she hath sorrow. Not 
 alone physical pangs or throes, but likewise 
 mental pressure, solicitude and anguish.—Her 
 hour [ἡ ὥρα αὐτῆς, her (appointed) time]. For 
 wouan the fateful hour of tribulation.—But 
 when she is delivered of the child [ὅταν 
 δὲ γεννήσῃ τὸ wacdiov—not necessarily 
 masculine (puwer), but indefinite]. The anguish 
 is forgotten—merged in the joy that a human 
 being is born into the world. This is the rap- 
 turous thought of maternity. The child is a 
 human being (ἀνϑρωπος), a mystery of personal, 
 infinite life. See Gen. iv. 1.—Into the world 
 [ore ἐγεννήϑη ἄνϑρωπος εἰς τὸν κόσ- 
 μον]. Not into ὑπ natural life only: into the 
 Cosmos and for it; in order to the full develop- 
 ment and moulding of it.—In the Old Testament 
 also, the pangs of a travailing woman are used asa 
 symbol of that grief which is turned into joy, Is. 
 OTe αν R I O-@- aan ΟΣ beats Veron alte sabi sy. 
 
 Ver. 22. And ye now therefore have 
 sorrow.—HExplanation of the symbol, for the 
 immediate comprehension and need of the disci- 
 ples. Ye are like a travailing woman, in your 
 sorrow; soon ye will also rejoice exceedingly. 
 At this Meyer stops, in antithesis to older and 
 more extended interpretations. ἄνθη Tholuck 
 observes: ‘‘in the case of the disciples, the 
 subject of their sorrow did indeed turn into a 
 subject for their joy; their joy—we may say— 
 was the recompense of their anguish; it was 
 not, however, born of their anguish.” Against 
 this view we will cite the remark of Liicke: 
 “Πρ death-hour of Jesus was for the disciples 
 the natal hour of new life.’”? Thus, not in the 
 change of the subject alone did the joy lie, but in 
 the change of their cona.tion, as well; only by 
 the death of their old view of the world and by 
 their fundamental renunciation of it, their dying 
 with Christ, did they become capable of under- 
 standing the import of His resurrection and of 
 rejoicing over that resurrection as they should.” 
 Prominence is given to this thought by Tholuck 
 also. And exegesis is justified, on this point, 
 in passing beyond the proximate application of 
 the figure in accordance with the practical needs 
 of the disciples at that time. Most undoubtedly, 
 the death of Christ is, according to Apollinaris, 
 Chrysostom, Olshausen and others, the agonizing 
 travail of humanity, from which labor the God- 
 Man issues, glorified, to the eternal joy of the 
 whole body of mankind.* De Wette’s remark: 
 ‘‘the living Christ is subjectively the offspring 
 of the mental productivity of the disciples,” 15 
 
 is generic; but the use of the article in Greek and in German 
 corresponds, in this case, to its omission in English; comp. ὃ 
 δοῦλος, xv. 15.—P. 8.] 
 
 * |Olshausen: ‘“ Hence the proper import of the figure 
 seems to be, that the Death of Jesus Christ was as it were an 
 anguish of birth belonging to all Humanity (ein schmerzvoller 
 Geburlsact der ganze Menschhett) in which the perfect man 
 was born into the world; ane in this very birth of the new 
 man lies the spring of eternal joy, never to be lost, for all, in- 
 asmuch as through Him and His power the renoyation of the 
 whole is rendered possible.” Alford adopts this view, and 
 applies the same to every Christian who is planted in the 
 likeness of Christ. His passing from sorrow to joy—till 
 “Christ be formed in him,” is this birth of pain. “ And the 
 whole Church, the Spouse of Clhrist—nay, even the whole 
 Creation, συνωδίνει, till the number of the elect be accom- 
 plished, an‘ the eternal joy brought in. And thus the mean- 
 ing which Luthardt insists on as against the above remarks 
 of Olshausen, viz. the new birth of the Church, is in inner 
 truth the same as his.”—P, §.] 
 
498 
 
 open to misapprehension, for this reason, if for 
 none other, viz. that mental productivity is an 
 attribute of man, and not of woman. According 
 to Luthardt, the subject treated of is the new 
 birth of the Church, her transition to a state of 
 glorification, an occurrence simultaneous with 
 Christ’s coming to the Church.* This view would 
 completely obliterate the words: a little while, 
 as well as the reference to Christ. Upon this 
 fact, however, we must insist: namely, that man 
 is perfectly born to the world only in his se- 
 cond, heavenly state of existence, in the resur- 
 rection, and that, inasmuch as this is conceded, 
 before the resurrection of Christ no human be- 
 ing had been fully born into the world, whilst 
 with Christ’s resurrection, the birth of One Man 
 into the world did at once make manifest this 
 new world, and involve the co-geniture of the 
 new humanity for this new world (with Christ 
 dead, risen, transplanted into the heavenly ex- 
 istence). And thus, again, Ife was born of the 
 travail- pangs of the Theocracy, the whole of the 
 old humanity in its higher tendency, its longing 
 for salvation; these pangs truly centered in His 
 heart; at the same time, however, they thrilled 
 through the members of believers and becam> 
 the mortal agony of their old view of the world. 
 (See Is, xxvi. 17; Ixvi..9; 1 Cor. xv. 47; Rev. 
 “ati, 13) 
 
 Your heart will rejoice.— Meyer con- 
 siders this as relative to the communication of 
 the Paraclete, in opposition to the just view of 
 most commentators, who assume it to have refe- 
 rence to the resurrection.—And this your joy 
 —no man will take from you. It is the be- 
 ginning of the eternal life in the heavenly ex- 
 istence, in which heaven and earth are intrinsi- 
 cally united. 
 
 Ver. 23. And in that day ye will ask | 
 
 nothing of Me.—This is the great, endless 
 day, beginning in their souls with the beaming 
 of the Easter Day. The day when they shall see 
 Christ personally again and gaze upon Him spi- 
 ritually. This seeing again includes the fact 
 that the living Christ is then born in the disci- 
 ples (De Wette); but this, the subjective festal- 
 ness of the day is conditioned upon the objective 
 dawn of the day of Christ. The glory of this 
 festal day is depicted: 1. in the assurance that 
 the disciples will ask the Lord nothing—an in- 
 timation of the enlightenment of the Spirit; 2. 
 that, in the Spirit of sonship, they shall accept- 
 ably pray in Jesus’ name, with perfect certainty 
 of a hearing and of the reception of miraculous 
 power; 3. that, thus praying, they shall have an 
 entrance into the spiritual life of consummate 
 
 joy. The Lord explains the first promise by the | 
 
 announcement that they shall at that time enjoy 
 unbounded spiritual intercourse with Him 
 which condition of affairs existing, He will unre- 
 servedly reveal divine things to them. The se- 
 cond and third promises He explains by telling 
 
 * (Comp. Wordsworth in loc. (after Augustine): “In a | 
 
 secondary and wider sense, the Church in this world is the 
 woman in travail; she is in travail with souls for the new 
 birth to srace and glory @Gal. iv. 19. She groans in the 
 pangs οἱ parcurition even till the great day of Regeneration, 
 the day οὐ the glorious reappearing of Christ, and the general 
 resurrecuon and new birth to immortality (Kom. vili. 22). 
 Then humanity will cast off its grave-clothes, and be giori- 
 
 > 
 
 fied for eyes with Christ.”"—P. 5.) 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 —-— ὦ 
 
 them that they shall experience the Father’s love 
 in direct communion with Him. Hence it is the 
 day of full, heavenly communion with the triune 
 God, the Holy Ghost, the Son and the Father. 
 
 Ask—inquire of—Me nothing.—Chry- 
 sostom and others interpret ἐρωτᾶν as expressive 
 of requesting. According to Johannean usage 
 it might bear this meaning. And we should be 
 forced thus to interpret it, if, from vers. 23-27, 
 there were presented but a succession of fresh 
 items in the promise. In that case, this first 
 proposition would contain the general promise: 
 on that day ye shall have nothing more to de- 
 sire, to request, but shall experience the fullest 
 content, for, first, ye shall have the hearing of 
 your prayers granted you in My name, ete. 
 But in ver. 25 the promise of ver. 23 οὖκ épw- 
 τήσετε, is, from the stand-point of the future, 
 further explained; similarly, vers. 26 and 27 are 
 explanatory of the promise of ver. 23: Whatso- 
 ever ye shall ask—petition—the Father for, e/e. 
 —<Accordingly, the meaning is: Ye shall in that 
 day ask—inquire of—Me nothing. That is, their 
 immature disciplehood and pupilage—that con- 
 dition in which they were continually becoming 
 astonished or startied at something, and were 
 consequently led into many questionings (for in- 
 stance chap. xiv. and chap. xvi. 17), failing, 
 however, to put the true and decisive question 
 (chap. xvi. 5)—shall come to an end and be re- 
 placed by the higher condition of enlightenment. 
 The condition of enlightenment is a condition of 
 ever-living revelation—revelation suited to all 
 the true needs of the intellectual spirit, 1 John 
 ii. 20. 
 
 Ver. 23. If ye will entreat the Father for 
 anything.—Introduced by a verily, verily. 
 licuece, it is upon the following promise that the 
 principal weight lies. Christ divides their wants 
 into intellectual and practical ones the need of 
 complete revelation and that of finished redemp- 
 tion; in laying particular stress upon the latter, 
 He brings out the fact that the new life of 
 knowledge is conditioned by the new life of 
 prayer in the practical appropriation of salva- 
 tion. We consider the reading ἄν τί to be 
 established not only by the Codd. (see the Note), 
 but also by the consideration that the principal 
 emphasis should here rest upon the filial invoca- 
 tion of the Father, a circumstance unconsidered 
 in Meyer’s decision for ὃ τέ ἀν after Cod. A. 
 
 He will give it you in My name.— 
 [Notice here the right reading.—P. 5.1 See 
 John xiv. 26. Just as the name of Christ, as 
 the living view of His personal manifestation, 
 and the experience of His salvation, is the 
 medium of their prayer (a fact presupposed in 
 the invocation of God as the Father, namely, the 
 Father of Christ in the first instance), so a 
 hearing on the part of the Father is allotted 
 them through the name of the Son, ze. the un- 
 folding of the fulness of blessing, the divine 
 power in His manifestation, His salvation and 
 purpose. The name of Jesus, therefore, is not 
 merely the ‘‘motive,” but also the medium. 
 The clearer, objective radiance of Christ’s 
 manifestation is the means by which God endows 
 believers with more abundant power of prayer 
 and more bountiful answers to it. 
 | Ver. 24. Hitherto ye have asked for 
 
CHAP. XVI. 16-27. 
 
 499 
 
 nothing.—Not simply for the reason that they 
 lacked divine illumination (Meyer), or because 
 Christ Himself was not yet perfected (Hofmann), 
 but because they prayed, as yet, with the reser- 
 vations of their old view of the world, their old 
 Messianic hope, not in that submission to the 
 Messianic name of Christ and to His work, to 
 which they should attain by means of the cross. 
 
 That your joy may be made full.—See 
 ver, 22 and chap. xv. 11. Glorious condi- 
 tion of the blessed spirit-life. Also an ulti- 
 mate end of the life of prayer (iva). Christ’s 
 exhortation to prayer manifestly has for its aim 
 Pentecostal prayer for the Holy Spirit as the 
 Mediator of that joy which should be their por- 
 tion in the unanimity of love. Unanimity of 
 prayer (Acts ii.) is the yearning of love. Una- 
 nimity in the Holy Ghost is the fulfilling of love, 
 and that is the experience of heaven upon earth. 
 
 Ver. 245. These things have I spoken 
 unto you in parabolic discourses [ἐν 
 Tapolmiacc|.—The course through which the 
 disciples, as unripe scholars, have hitherto been 
 passing, with Christ for their Teacher, is here 
 brought to a conclusion; hence it is that He 
 Contrasts the accommodative method which He 
 has hitherto employed, with the system of in- 
 struction that He intends pursuing in future. 
 The proximate reference of ταῦτα is, we admit, 
 to the last discourse upon the saying, a@ little 
 while (ver. 17),and, in particular, to the para- 
 bolic word concerning the travailing woman. 
 But we must not (as does Meyer) limit its appli- 
 cation to the above; the incorrectness of such 
 limitation is proved by the plural ἐν παροιμίαις, 
 itself (Tholuck). Even the reference of the word 
 to all those matters of which Christ has hitherto 
 been speaking, inclusive of His discourse con- 
 cerning the Vine (Luthardt), fails to do full 
 justice to this summary. The moment of the 
 close of the Teachership till now exercised by 
 Christ in the circle of disciples, could not remain 
 without a designation of deep significance. Jesus 
 characterizes the entire method which He has 
 hitherto pursued amongst the disciples, as a 
 Speaking ἐν παροιμίᾳ. If it was necessary that 
 He should speak much to the people in parables 
 or complete similitudes, whilst to the disciples 
 His deliverances were direct (Matt. xiii.), He 
 still had been compelled until now to speak to the 
 latter also in figurative expressions [see Notes on 
 chap. x. 6 and xv. 1, pp. 317 and 461]. Be it 
 observed in this connection that even the figure- 
 less saying remains a dark and simile-like con- 
 ception to the unenlightened, while to the en- 
 lightened man the very concretest figure is 
 illuminated by the idea of the Spirit (see the 
 Revelation).* 
 
 But the hour cometh.—There shall be a 
 great hour in that great Easter-Sunday of re- 
 
 * (So also Alford: παροιμία, properly, a proverb :—but im- 
 plying generally in Scriptural and oriental usage something 
 dark aud enigmatical; see especially Sir. vi. 35; viii. 8; 
 ΧΧΧΙΧ. 3; xlvii. 17: ‘in dictis tectioribus, Bengel. This is 
 true of the whole discourse—and of the discourses of the 
 Lord in general, as they must then have seemed to them, be- 
 fore the Holy Spirit furnished the key to their meaning. 
 Olshausen remarks that all human speech is a παροιμία, only 
 able to hint at, not to express fully, the things of God; and 
 that the Lord contrasts the use of this weak and insufficient 
 medium with the inward teaching of the Holy Spirit which 
 is a real imparting of the divine nature and life.—P. §.] 
 
 newed meeting and of the Spirit,—an hour when 
 the boundaries and wrappings of Christ's 
 teachership, His revelation, shall fall. ‘The 
 Lord illustrates this new stand-point in a con- 
 crete manner, by repeating the two promises 
 vers. 23 and 24. 
 
 But .... plainly—openly—without con- 
 cealment—with freedom of speech—free-spokenly 
 (tappnoia). As a substantive, παῤῥησία is 
 sometimes subjective (perfect frankness), some- 
 times objective (perfect openness and freedom 
 from concealment); and, the one signification 
 being inconceivable without the other, it is, asa 
 general thing, susceptible of both interpreia- 
 tions at once. These remarks are likewise ap- 
 plicable to the adverb in question, formed by 
 the Dative of the substantive. It means—the 
 objective sense predominating—: without re- 
 serve, with plainness, directness. According as 
 Christ institutes a contrast between His whole 
 future speaking in the Spirit and His speaking 
 hitherto, it is assumable that He has in mind, in 
 the first instance, the last parabolic saying con- 
 cerning the travailing woman, at the same time 
 intending, however, to characterize His whole 
 style of speech hitherto, and, in antithesis to that, 
 the new style in future employed by Him. 
 
 Ver. 26. In that day ye will ask.— 
 Present petitions. From the complete manifesta- 
 tion of Christ through the Spirit, a manifesta- 
 tion realized, for them, in their enlightenment, 
 there shall issue, as the product of the fuil 
 knowledge-life, the true prayer-life in the name 
 of Jesus. Worthy of note is the distinction: 
 αἰτήσεσϑε, ἐρωτήσω. [Bengel: Cognitio parit ora- 
 tionem.  Liicke: ‘*The more knowledge, the 
 more prayer in the name of Jesus.” Alford: 
 «The approaching the Father through Him shall 
 be a characteristic of their higher state under 
 the dispensation of the Spirit.”—P. S.]—And I 
 do not say unto you. According to Are- 
 tius, Grotius and others, this is an intimation to 
 the effect that Jesus will also pray for them: J 
 will not so much as mention that, ele. According 
 to Liicke and others, on the other hand, it is de- 
 clarative of the directness of prayer to the Fa- 
 ther,—a directness removing the necessity for 
 intercession.* According to Meyer, this offers 
 no contradiction to chap. xiv. 16; xvii. 19, for 
 the reason that those passages treat of the inter- 
 cessions of Christ previous to the time of the 
 Paraclete. But yet John had received the Para- 
 clete when he wrote 1 Jolin ii. 1 (comp. Heb. 
 vii. 25; Rom. viii. 84), a fact to which Meyer 
 himself recurs later. The intercession of Christ 
 for believers anointed with the Spirit, has, how- 
 ever, a different character. It is no longer a 
 mediation whereby immediateness must be ef- 
 fected, but one by which it is carried to perfec- 
 tion; consequently, a mediation continually 
 merged more and more in immediateness. His 
 intercession has reference then to the develop- 
 ment of reconciliation into sanctification. Also, 
 this is the sense of our passage: even though I 
 shall pray the Father for you, it will not be as 
 though the necessity were upon Me of procuring 
 you the favor of the Father, or the Spirit of son- 
 
 * [So also Alford: “ Christ is setting in the strongest light 
 their reconciliation and access to the Father.”—P. 8.] 
 
500 THE GOSPEL ACCORDING TO JOHN. 
 
 ship; on the contrary, ye shall learn that the; ye have loved Me. ‘Because ye are they 
 Father Himself doth love you and communicate (ὑμεῖς emphasized) who have loved Me.” Meyer. 
 Himself unto you. Love to Christ in faith in His name is the medium 
 
 Ver. 27. For He Himself, the Father | through which believers experience the Father's 
 loveth you.—J. ὁ. not: ‘without My inter-| love or the consolation of their sonship.—And 
 cessory mediation” (Meyer), but with the Holy | have believed that I came forth from the 
 Ghost the love of the Father doth also directly | Father (see chap. viii. 42). This decided be- 
 manifest itself unto you. The Christian life | lief in the divine personality of Christ is the 
 alternates between moods when, on the one hand, | foundation and the proof of their love for Christ. 
 life’s immediateness in God, on the other hand, | For in the disciples, faith was not developed as 
 its mediation through Christ, is felt; this im-| another and secondary thing, from love to Je- 
 mediateness being, however, modified by the fact | sus, but germinant faith, in the form of loving 
 of its existence in the name of Chyist, and this | devotion, unfolded into this, faith’s knowledge. 
 mediation also appearing in the glorification | The Perfects denote the festalness of the moment, 
 effected by the Spirit. The Present denotes the which was anticipative of the Pentecostal time. 
 proximity of the communication of the Spirit, That Christ regards the belief in His wondrous 
 or, rather, the already beginning ante-celebra- | outgoing from the Father as the basis for the 
 tion of this communication as that of the Spirit) consummation of faith in Him, is evidenced by 
 of sonship, Rom. viii. 15; Gal. iv. 6.—Because | the following. 
 
 V. 
 
 GLORIFICATION OF CHRIST’S HOME-GOING THROUGH HIS GLORIOUS COMING INTO THE WORLD FROM THE 
 FATHER. (PRE-CELEBRATION OF THE DAY OF PENTECOST IN A PRECURSORY PENTECOSTAL MO- 
 MENT OF THE DISCIPLES. THE FIRST RAY OF THE COMING ENLIGHTENMENT OF THE DISCIPLES. ) 
 
 CHapr. XVI. 28-83. 
 
 28 Icame forth from' the Father, and am come into the world: again, I leave the 
 29 world, and go to the Father. His disciples said unto him, Lo, now speakest thou 
 30 plainly [ἐν παῤῥησίᾳ], and speakest no proverb [parable]. Now are we sure [we 
 know, 0/dap2v] that thou knowest [οὖδας] all things, and needest not that any man 
 31 should ask thee: by this we believe that thou camest forth from God. Jesus 
 2 answered them, Do ye now believe? [Now ye do believe.]’ Behold, the [an] 
 hour cometh, yea, is now [om/t now]’ come, that ye shall [will] be scattered [Zech. 
 xiii. 7] every man [every one] to his own, and shall [will] leave me alone; and 
 yet I am not alone, because the Father is with me. 
 88. These things I have spoken unto you, that in me ye might [may] have peace. 
 In the world ye shall have [ye have, ἔχετε 7" tribulation: but be of good cheer; I 
 have overcome the world. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 28.—Codd. B. C. L. X., Lachmann, Tischendorf read ἐκ; Cod. A. [C.2 text. rec.], etc. mapa, which might be a dog- 
 matical modification {or a repetition of the mapa in ver. 27]. 
 
 2 Ver. 32.—Noyv [text. rec.] is wanting in δὲ, A. B. Ὁ. 
 
 8 Ver. 31.—[L read ἄρτι πιστεύετε not asa question, but. with Luther, Lange, Meyer, Stier, Alford, Godet, asa 
 concession (comp. ver. 27; xvii. 8). Christ recognizes the present faith of the disciples, but shows how weak it was. Vow 
 (ἄρτι is emphatic) ye believe, but how soon will your faith be shaken! So also Godet: “ Maintenant, vous croyez, il est 
 vrat; mais bientot, que ferez-vous!”—P. S. 
 
 4 Ver, 33.—The ἔξετε [ye will have] which Lachmann gives in accordance with B.D., has not sufficient authority to 
 sustain it against ἔχετε [ye have, which is supported by §, A. B. C., elc.—P. 8.] 
 
 «A simple, grand summary of His whole 
 Ξ personal life.” Mark the symmetry of the four 
 EXEGETICAL AND CRITICAL. clauses: ἔξήλϑον, ἐλήλυϑα, ἀφίημι, πορεύομαι, hu- 
 Ver. 28. I came forth from the Father | miliation and incarnation, death and exaltation. 
 and am come into the world [᾿ξηλϑον --Ρ. S.]—Solemnly Christ throws the individual ᾿ 
 ἐκ Tov πατρὸς καὶ ἐλήλυϑα εἰς τὸν Kdo-| elements of His discourse into a concentric ex- 
 μον πάλιν ἀφίημι τὸν κόσμον καὶ Top-| pression, one representative of the unity of the 
 ehomat πρὸς τὸν πατέρα. Bengel: ‘fe-| whole picture of His life and, hence, declarative 
 capitulationem maximam habet hic versus.” Meyer:| to the disciples of the cause of His going back 
 
CHAP. XVI. 28-383. 
 
 501 
 
 to the Father in an extraordinary manner. He 
 was, namely, obliged so to return because He 
 had come forth from the Father thus wonder- 
 fully. The one half of His life, the way from 
 heaven to earth, in faith surveyed by the disci- 
 ples, demands the other halt. The words of 
 Jesus thus give them, for the first time, a clear 
 view of His entire life, and, together with this 
 bestowment, convey to them a ray of the pente- 
 costal Spirit. For enlightenment through the 
 Holy Ghost is, concretely taken, one with the 
 survey and unitous view of the life of Jesus in 
 its totality. 
 
 Ver. 29. Lo, now speakest Thou plainly 
 [‘Ide, viv ἐν παῤῥησίᾳ λαλεῖς, καὶ 
 παροιμίαν οὐδεμίαν Aéyetc].—Behold, i.e. 
 with astonishment do they perceive that He even 
 now speaks to them in this new way. We can- 
 not subscribe to Liicke’s and Tholuck’s uncon- 
 ditional approval of the words ef Augustine: 
 ili usque adeo non intelligunt, ut nec saltem se non 
 intelligere intelligant.* Christ Himself recognizes 
 that some great thing is now going on within 
 them, ver. di. They do but make the mistake 
 of regarding this momentary view enjoyed by 
 them in the radiance of one beam of the promised 
 Spirit, as the beginning of an uninterrupted en- 
 lightenment and festival of the Spirit. Now, 
 say they with emphasis, now Thou speakest 
 plainly; even now do we perceive that Thou art 
 able to anticipate by Thy disclosure every ques- 
 tion that we might still have desired to ask Thee. 
 
 Ver. 30. Now we know, ete.—That they 
 really understood Christ's saying, in respect of 
 its fundamental thought, is proved by the decla- 
 ration: by reason of this we believe [év 
 TovTw—propler ἠοο--πιστεύομεν ὅτι ἀπὸ 
 ϑεοῦ &e&HAGec|.—l. ὁ. from the belief that 
 Thou didst personally and miraculously coms 
 forth from God, faith draweth the deduction 
 and reconcileth us to the fact that Thou wilt in 
 like manner go to the Father. ᾿Εν τούτῳ 
 (propter hoc), therefore, does not mean: on ac- 
 count of this that Thou hast just imparted to us, 
 
 we do now believe that Thou camest forth from | 
 
 the Father,—but—in accordance with the words 
 of Jesus—: supported by this conviction that 
 Thou didst come forth from the Father, we be- 
 lieve the rest also. The first half of Thy life 
 doth explain to us the second. And thus is also 
 Meyer’s interpretation set aside: they confess to 
 have found a new and special reason for posi- 
 tiveness in their existent belief in the divine ori- 
 gin of Christ. [Meyer makes ὅτε dependent on 
 πιστεΐομεν and indicative of the object (not the 
 ground) of faith.—P. 5.1 
 
 Ver. 31. Ye do now believe ["Aprz 
 πιστεύετε. Comp. ver. 27, πεπιστεύκατε Ort, etc., 
 and xvii. 8, ἐπίστευσαν ὅτι, ete.—P.S.]—In read- 
 
 * (“They so little understand Him as not even to understand 
 
 that they did not understand; for they were as babes (parvult 
 enim crant).” Similarly Lampe: “ They are annoyed that they 
 should be accounted by their Master as unskilful and in need 
 of another Teacher... And thus they goso far as to contradict 
 Christ and dispute His plain words, and deny that He was 
 speaking enigmatically to them.” his is too strong. The dis- 
 ciples canght a glimpse at the truth and hastily interred that 
 the pentecostal time had already come for the ἐν παῤῥησίᾳ Aa- 
 λεῖν, Calvin: Exultant ante tempus perinde acsi quis numino 
 uno aureo divitem se putaret. ‘The stress lies on vor, as con- 
 trasted with the future λαλήσω and ἀπαγγελῶ, ver. 25.— 
 
 P.8.] 
 
 ing the sentence as a question, with Euthym. 
 Zigab., Olshausen and others,* we should over- 
 look the fact that Christ actually acknowledges 
 the upsoaring of their faith,—a fact evidenced 
 by the very restriction that follows. Liicke 
 dubiously declares against the reading of the 
 proposition as a question; Meyer is more de- 
 cided in his recognition of the concession there- 
 in expressed;+ Bengel takes said concession in 
 too unconditional a sense: nunc habeo, quod volur 
 et volo; opposed to the latter view are the re- 
 strictive dpre and the subsequent words of Christ. 
 [ Bengel takes the following words as intended to 
 strengthen the faith of the disciples against the 
 gathering storm.—P.S8. 
 
 Ver. 32. Behold, the hour cometh.— 
 Not the hour when your faith shall cease (see 
 Luke xxii. 82), but the hour when it shall fail 
 to stand the test,—when, therefore, it shall be 
 characterized as an enthusiasm orrapture. The 
 impulse and inspiration of faith must mature 
 into the settled mind of faith.—It is already 
 come [ἐλήλυϑεν,, saith the Lord, with a 
 presentiment of the approaching crisis —That 
 ye will be scattered [iva σκορπισϑῆτε 
 ἕκαστος εἰς τὰ idca], with iva; this is the 
 destiny of the hour. See Matt. xxvi. 81, Zech. 
 xlil. 7. [The passage of the prophet Zechariah, 
 from which the σκορπισϑῆτε of our text is taken 
 is more fully quoted by Matthew and reads thus: 
 “Awake, O sword against My Shepherd, and 
 against the man that is My fellow” (My associate, 
 My equal, nearest kinsman—the Messiah), ‘saith 
 the Lord of hosts: smite the Shepherd, and the 
 sheep shall be scattered” (the dispersion of the 
 disciples at the crucifixion, and then of the Jew- 
 ish nation), ‘‘and 1 will turn My hand upon the 
 little ones” (the humble followers of Christ, the 
 poor of the flock). Comp. the Notes in Com. on 
 Matthew, p. 478.—P. S.]—To his own busi- 
 ness or interests. We would not translate εἰς 
 τὰ ἴδια: to his own property or home.{ Comp. 
 Is. lili. 6. A man’s peculiar possessions were 
 no hindrance to the κοινωνία, but the latter was 
 shaken by the circumstance of every man’s seck- 
 ing safety in his own way.—And leave Me 
 alone [κἀμὲ μόνον ἀφῆτε]. To this degree 
 shall their faith waver.—Goig one’s own way, 
 and leaving Christ alone, are reciprocal ideas. 
 [This allusion implies a rebuke, most gently and 
 lovingly expressed, but all the more deeply and 
 humbly to be felt afterwards by the disciples. 
 As aman, Christ was keenly alive to the law of 
 sympathy, and their temporary desertion in the 
 hour of need, whena friend proves to be a friend 
 indeed, must have wounded Him to the quick; 
 but the absence of human help was more than 
 made up by the constant presence of His hea- 
 venly Father, and in the clear consciousness of 
 this presence, He soared calmly and serenely over 
 
 .8.] 
 7 [So also Bengel, Stier, Alford, Godet. See TrExTUAL 
 Nove 2.—P. §.] 
 
 t£[So Meyer: Seine eigene Aufenthaltstiitte ; Godet: dans leur 
 domicile. The sense depends on the connection: inch. xix. 
 27 τὰ ἴδια means John’s home; while in ch. i. 11 it means 
 the Jewish people. Here we are to understand more generally 
 their own ways and interests which the disciples had left be- 
 fore in order to follow Christ; comp. Luke xviii. 28, where 
 Peter says: ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν TOL, 
 So also Bengel and Alford.—P. 8.] : 
 
502 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the clouds of loneliness caused by the unfaith- 
 fulness of men.—P. 8. 
 
 And (yet)I amnotalone. [xai—adversa- 
 tive, and yet, an emphatic and pathetic use of 
 καί, accompanied by a pause and unexpectedly 
 introducing the opposite, as often in John (see 
 Meyer and Alford)—ov« εἰμὴὲ μόνος, OTe ὁ 
 πατὴρ μετ᾽ ἐμοῦ ἐστιν.---. 5.7 One of 
 the sublimest and profoundest sayings. He will 
 remain confident of the counsel, guidance, ap- 
 proval and presence of His Father and will pre- 
 serve this confidence even throughout the darkest 
 moment (Eli, Eli, eéc.). [The exclamation on 
 the cross, Matt. xxvii. 46, proceeded from a 
 momentary feeling of desertion by the Father, 
 with an underlying fuith in His presence ; hence 
 He addressed Him still as His God, and His will 
 continued subject to Him, as in the agony of 
 
 Gethsemane. Comp. the Notes on Matthew, p. 
 526.—P.5S.] 
 Ver. 33. These things have I spoken, 
 
 etc.—[The concluding farewell word of these 
 farewell discourses, revealing the deepest tender- 
 ness and suavity of affection, and indicating the 
 one object: to give them His peace in this evil 
 world, with courage and strength to overcome 
 the world on the ground of His own triumph 
 which He sees already completed.—P. 5.1 The 
 reference of ταῦτα is not necessarily to the last 
 ταῦτα alone; it refers to the whole of the fare- 
 well-discourses. We must recollect that the 
 denial of Peter, and the disciples’ inability to 
 follow the Lord, form the starting-point of these 
 discourses. To this thought, the occasion of the 
 farewell-discourses, He has now,.at their con- 
 clusion, returned. In their despondency thoy 
 shall be preserved from despair.—That in Me 
 ye may have peace [iva ἐν ἐμοὶ εἰ- 
 ρήνην ἔχητε]. Inantithesis to the tribulation 
 prepared for them by the world. Jn Me: Lu- 
 ther: In My word; Tholuck: In vital commu- 
 nion with Me (after Gerhard, Lampe).* We 
 may not apprehend the antithesis in as purely 
 objective a sense as attaches to it when applied 
 to the ripened Christian; it has its subjective side 
 as well. Through faith in His word and through 
 the keeping of the same, they were in Christ to 
 an extent that sufficed for the preservation of 
 their peace; but also in the world still, to an ex- 
 tent that necessitated their endurance of a tri- 
 bulation perilous to their souls. This was their 
 final departure out of the world to full commu- 
 nion with Him. Hence there was need for the 
 exhortation: be of good cheer, and for the sub- 
 sequent high-priestly, intercessory prayer. 
 
 [On εἰρήνη comp. notes on ch. xiv. 27; on FAiyuc, 
 xvi. 21; xv. 18 ff. Peace embraces all that con- 
 stitutes rest, contentment and true happiness of 
 heart on the basis of the Christian salvation and 
 vital union with Christ.  Zvribulation is both 
 persecution from without and distress from with- 
 in. The happiness of Christians in this life 
 is subject to frequent interruptions and dis- 
 turbances from their own remaining infirmities 
 aud sins as well as from an ungodly world. Yet 
 deep down at the bottom peace continues to 
 
 * [So also Meyer: “ Living and moving in Me.’ Comp. 
 xv.7. “This presupposes the return from the scattering in 
 yer. 32,—the branches again gathered in the Vine” (Alford). 
 ~—P. 8. 
 
 reign, however much the surface of the ocean of 
 life may be agitated by wind and storm.-—P. 8. ] 
 
 But be of’good cheer [ἀλλὰ Vapoeire}. 
 —The strengthening of their weakness in their 
 impending tribulation. [A living commentary 
 of this ϑαρσεῖτε is especially the apostle Paul; 
 comp. Rom.. viii. 37; 2 Cor. ii. 14; iv. 7 #f.; vi. 
 4ff.; xii. 9; his speech before Felix and Festus, 
 etc. (Meyer).—P. S.]—I have overcome the 
 world. [ἐγὼ νενίκηκα τὸν κόσμον, ‘not 
 only before you, but for you, that ye may be able 
 todo the same;”’ comp. 1 John v. 4,5. ᾿Εγὼ--- 
 I, not you—is emphatic and gives prominence to 
 that unique personality, whose victory secures 
 all subsequent victories and makes Ilis church 
 indestructible.—P. 5.1 In the spirit of the fare- 
 well-discourses, this is the anticipatory celebra- 
 tion of His victory, or the perfect assurance of 
 victory, expressed in an anticipatory celebra- 
 tion. It was,the more proper, however, for this 
 future event to be expressed in the Perfect tense 
 for the reason that His whole course hitherto 
 had been a victory over the world. The three- 
 fold victory over its lusf, in particular, was de- 
 cided in the story of the temptation in the wilder- 
 ness (Matt. iv.); the first of the three great 
 victories over the anguish of the world was de- 
 cided in the triumph over Judas (see chap. xiii. 
 31). These were the pledge of the full accom- 
 plishment of His victory. Be of good cheer, ἢ. 6. 
 this victory shall also conduct them past the tri- 
 bulation which is in the world. This joyfulness 
 of believers, in reliance on the victory of Christ, 
 first displays itself in the life of the apostles (see 
 Kom. viii.; 1 John v. 4, efc.) 
 
 [With a cheering shout of victory Christ closes 
 Ilis farewell-discourses to the disciples; but this 
 Was an anticipation of faith, which was to be re- 
 alized by the omnipotent power of God; and 
 hence, going forth to the last and decisive con- 
 flict with the prince of darkness, He pours out 
 His heart in prayer to the Father for Himself, 
 His disciples, and the whole future congregation 
 of believers. See next chapter.—P. S.] 
 
 DOCTRINAL AND ETHICAL. 
 
 (On Chap. xvi. 16-33.) 
 
 1. In the preceding section Christ clearly 
 distinguishes His presence with the disciples 
 from the future presence of the Holy Ghost with 
 them. But now He reveals to them the prospect 
 of Himself speedily being with them again in a 
 new form. By this can be meant, in the first in- 
 stance, nothing else than the Resurrection, with 
 its manifestations; that, however, is at the same 
 time a symbol and pledge of the general fact of 
 their future meeting ;—of their meeting by means 
 of viewing Christ in spirit, of their meeting on 
 the way to the Father and in the Father’s House, 
 and of their meeting in the Parousia. With the 
 Holy Ghost He Himself shall re-appear to them 
 in His glory. The new day of Christ is but one 
 day, and also the eternal seeing of Him again in 
 faith is essentially one seeing. 
 
 2. A little while [ver. 16]. The one and the 
 other μικρόν are symbolical of the alternation of 
 Good Friday and Easter periods in the Church; 
 an alternation regularly continuing until the day 
 of Christ’s appearing. The Apostles studied 
 
CHAP. XVI. 16-33. 
 
 503 
 
 this μικρόν their whole lives long; but when 
 proclaiming, as they did, ever and anon, during 
 the tribulations of the early Church: the Lord 
 ~ cometh quickly, it is the last time, the last hour, 
 they announced a religious date, established 
 through the fellowship of the Christian spirit 
 with the Spirit of God and Christ, before whom a 
 thousand years are as one day and one day as a 
 thousand years (2 Pet. iii. 8); and it is a de- 
 cided mistake of modern exegetes to be continu- 
 ally regarding this religious date of a lofty, 
 apostolic view of the world, as a chronological 
 date of chiliastic error. The same Paul who, in 
 a religious sense, proclaimed: ‘The Lord cometh 
 quickly ” (1 Thess.), in the second Epistle to the 
 Thessalonians opposed the chronological misun- 
 derstanding by the declaration: The Lord cometh 
 not. so soon; and the same John who wrote the 
 words: ‘‘It is the last hour” (1 John ii. 18), 
 did in Revelation likewise depict the grand suc- 
 cession of the ages until the appearing of Christ. 
 
 3. Ver. 20. The distress of the disciples, the joy 
 of the world. And the joy of the disciples? 
 Here the Lord has not carried out the parallel, 
 for the joy of the disciples is to be the Evangel 
 for the world, and only to the impenitent portion 
 of the world shall it be an occasion of lamenta- 
 tion. Hence homilists, in completing the second 
 antithesis also, are but conditionally correct. 
 Only the impenitent world with its distressful 
 lamentations, forms a contrast to the joy of the 
 disciples. 
 
 4. [Ver. 21.1 The sufferings of Christ were the 
 birth-pangs of the Theocracy, which made them- 
 selves felt in the disciples, the true children of 
 the The cracy. Christ’s resurrection, however, 
 was, in reality, the birth of the eternal man into the 
 eternal world, simultaneously with which birth 
 the new mankind. as a whole, was born into the 
 world. When He died, the great work of God 
 was finished; when He rose, the eternal God- 
 Man was perfected. With Him the Church, the 
 new mankind, was born. On this birth see 
 Rey. xii. 1; on the First-born, Col. i. 18; on the 
 
 congenitive humanity, Col. iii. 1. Comp. the 
 note on Cl. 1 of ver. 22, p. 497. 
 
 5. Ver. 22. All Christianity is an alternation 
 of mourning and joy, as the natural life is an al- 
 ternation of joy and sorrow; parting grief and 
 joy of meeting, in the highest sense. Joy not 
 to be taken away. An alternation in spiritual, 
 as in natural things, but in an inverse order. 
 
 6. Verily, verily, etc. (ver, 23): the soiemnly 
 asseverated, absolute hearableness of prayer in 
 that degree in which itis prayer; and His Amen 
 a prophecy of a hearing, spoken by the Spirit 
 of prayer. 
 
 7. The Christian life is a spiritual life in which 
 inquiries and researches are transformed into 
 entreaties and experiences, ver. 24. That great 
 day of New Testament spiritual life is a day 
 when men shall live in the communion of the 
 Father, the Son and the Holy Ghost, a day when 
 men shall walk in the manifestation of heaven 
 upon earth. 23, 
 
 aa. 
 
 See notes to ver. 23 
 
 8. Perfect joy, and life in the Spirit are one. 
 An exhortation to Pentecostal prayer. See note 
 to last clause of ver. 24. 
 
 9. [Ver. 25.] Toa man in an unenlightened 
 State, every discourse, even one which in a direct 
 
 fment of their pre-Pentecostal enthusiasm. 
 
 manner presents ideas to the mind, becomes a 
 parabolic speech; to aman ina condition of en- 
 lightenment, every discourse, even the figura- 
 tive, parabolical one, becomes an undraped ‘word 
 of revelation ; just as the unconverted man has, 
 in addition to the [Mosaic] Law another Law in 
 the Gospel, while’the converted man finds, added 
 to his Gospel, another Gospel in the Law. Law 
 and symbol are the indivisible forms of revela- 
 tion for the pious of tender age; the law for the 
 heart and conscience, the symbol for the under- 
 standing ; whereas, on the other hand, the Gos- 
 pel and spiritual speech are the inseparable 
 forms of revelation for the believer who has at- 
 tained to maturity; see note to ver. 25. Life in 
 the Spirit is a life in the ever new revelation, in 
 the everlasting Gospel, Rev. xiv. 6. 
 
 10. [Ver. 26. 1 In the life of the faithful, 
 Christ’s intercession coincides with the immedi- 
 ate prayer of the Holy Spirit within the heart 
 (Rom. viii. 26), in which latter prayer the mani- 
 festations of the Father’s love are announced. 
 
 [Ver. 28.] The one half of the life of 
 Christ,—name.y, His personal coming, as the 
 Son of God, from the Father—is the key to the 
 other half—His going, in divine glory, to the 
 Father. 4 
 
 12. [Vers. 29, 30.] The disciples, in obtaining 
 from the Lord their first general view of His 
 entire life and course, also experienced a fore- 
 taste of the Holy Spirit. For the Holy Spirit is 
 the divine life in its central unity. Hence the 
 first illumination touching the life of Christ and 
 of all the divine manifestations in general, com- 
 pleted in the ascension, is the instrumentality 
 for the reception of the Holy Ghost; as the 
 anointing of the Holy Ghost is the instru- 
 mentality for the full, undivided view of the life 
 of Jesus in its unity. The unit is needful and 
 unity indispensable. This is so much a Jaw of 
 life, that always with the dismemberment of the 
 patchwork of knowledge, life takes its departure, 
 but with its centralization, life is evolved. For 
 this cause, poly-history is an inanimate, true 
 science a living, thing. For this cause, legality 
 through ordinances is lost in death, while from 
 central saving faith it develops an abundant life 
 in God-like virtues. Even the pantheistic feel- 
 ing of a'l-oneness ( Alleinsgcfiihl) displays a rich 
 simmering of spirit ; but a shimmering as false 
 as pantheism itself, in its antagonism to person- 
 ality. We do not doubt that the disciples had, 
 in that moment, a glimpse of Pentecost. 
 
 13. This glimpse was, however, the last mo- 
 En- 
 thusiasin is the blossum of the new life—a blos- 
 som, in prophetic times, so gloriously unfolding 
 in the prophetic word. But enthusiasm must 
 first pass through mortal suffering, to the end 
 that it may set into fruit, into fire-proof dispo- 
 sition of mind. Such trial, therefore, was now 
 imminent even upon the disciples, according to 
 ver. 32. 
 
 14. Ver. 83. Christ’s peace in the faithful on 
 earth, is heaven upon earth. They have this 
 peace in Him; in the world they have anguish. 
 What is yet wanting to the fulness of peace, shall 
 be supplied by the courage and confidence in- 
 spired by the thought that He has overcome the 
 world. Peace is made entire by cheerful confi- 
 
504 
 
 dence, as salvation through patience, Rom. viii. 
 25; see 1 John v. 4. 
 15. Christ alone, and yet not alone in His hour 
 of suffering. See note to last clause of ver. 52. 
 16. The farewell-discourses of Jesus: dis- 
 courses speaking peace, warning, consolation, vic- 
 tory. Ver. 33. 
 
 HOMILETICAL AND PRACTICAL. — 
 
 (On vers. 16-33.) 
 
 How heaven and earth are now through Christ 
 already made one in reality, with a view to their 
 one day becoming one in actual manifestation 
 also.—The great word of the Lord: a little while; 
 1. A little while and ye shall not see Me; 2. a 
 little while and ye see Me again.—How we. in 
 company with the disciples, have to make a life- 
 long study of the words: a little while.—Alter- 
 nation betwixt Good Friday and Haster periods: 
 1. In the life of Christ, 2. in that of the Church, 
 8. in that of the individual Christian, 4. in that 
 of the whole present age of the world.—The 
 history of the natural birth of man, a symhol 
 of the history of the higher life.—Christ, as the 
 First-born from the dead, is the First-born for 
 the kingdom of everlasting life.—The blossom 
 of the highest heavens in the low, earthly world. 
 —The brightest day (ver. 25), preceded by the 
 darkest hour (ver. 32).—The Christian life as 
 the joy of fresh seeing: 1 The seeing of Christ 
 again, perfect joy; 2. perfect joy a pledge of 
 all Christian re-seeing, ver. 22.—And on that 
 day: 1. Easter-day as Sunday, 2. Sunday as 
 Easter-day.—The new and great God’s Day of 
 the Resurrection: 1. One day as a thousand 
 years; 2. a thousand years as one day.—How 
 all our questioning and searching should termi- 
 nate in faithful prayer, ver. 23.—Acceptable 
 prayer, vers. 25, 24.—Prayer in the name of Jesus. 
 —The distinction of parabolic speech and spi- 
 ritual speech: 1. In the word of revelution ; 2. in 
 the word of the Church; 3. in the ear of the Chris- 
 tian.—Tokens of salvation in fidelity to Jesus: 
 1. Prayer urged in His name guarantees us His 
 intercession; 2. love to Him is our guaranty that 
 the Father loves us; 3. the belief that He has 
 come unto us from the Father is our guaranty 
 that He has gone for us to the Father; 4. the 
 word that He has spoken unto us is our guaranty 
 that He will tell us all things.—The blissful mo- 
 ment of the disciples a foretoken of their darkest 
 hour.—Even though the congregation be scat- 
 tered, Christ standeth firm on the battle-ground. 
 —Christ alone and not alone.—How Christ bath 
 armed His people for their warfare, ver. 33. 
 
 The Christian’s peace in the tribulation of the 
 world: 1. How the peace of Christ and tribula- 
 tion in the world demand one another; 2. the 
 peace of Christ a source of tribulation in the 
 world; 3. tribulation in the world a token of 
 the peace of Christ.—The peace of Christ as a 
 viclory over the tribulation in the world: 1. 
 How, as peace in Christ, it calls forth tribulation 
 in the world; 2. how, as peace through Christ, 
 it inspires courage and cheerfulness, and exalts 
 a man above the tribulation of the world. 
 
 On the Pericope Jubilate (Gospel for the Third 
 Sunday after Easter), vers. 16-23. Christianity, 
 as the highest vicissitude betwixt sorrow and joy, 
 
 “= 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 contrasted with the worldly life as the highest 
 vicissitude of joy and sorrow.—The word of the 
 Lord, a little while: 1. An enigma to the dis- 
 ciples (vers. 16-19); 2. a prophetic type in the 
 mouth of the Lord (vers. 19-22); 3. a blissful 
 contemplation and experience in the new life of 
 the children of His Spirit.—The natal hour of 
 the natural man a type of the natal hour of the 
 kingdom of God: 1. Symbol of the woman; 2. 
 symbol of the child.—very human being a 
 token of the change between sadness and joy in 
 the kingdom of God: 1. With anguish expected 
 and born; 2. jubilantly received and welcomed 
 into life-—The winning of life from out the peril 
 of death: 1. In the natural life; 2. in the spiri- 
 tual life. —Out of supreme renunciation the ful- 
 filment of all desires, ver. 23.—The weeping and 
 lamenting of the godly,—how it is changed into 
 filial entreaties, proffered with Leavenly confi- 
 dence.—In the way of Christ all lost, all gained. 
 —The heaviest hour (ver. 21), the womb of the 
 most glorious day (ver. 28).—The word of the 
 Pericope: Le joyful ! 
 
 On the Pericope Rogate (Gospel for the Fifth 
 Sunday after Easter), vers. 23-30. The new life 
 of the faithful in the day of salvation: 1. A new 
 speaking of believers to the Lord (ask nothing, 
 ask in the name of Jesus); 2. a new speaking 
 of the Lord to believers (not through parables, 
 but through the immediate word of the Spirit) ; 
 3. anew order of conversation (He anticipates all 
 their questions wii His answers).— Zhe day of 
 salvation: 1. A day of blissful silence in view of 
 the revelation of Christ (ver. 28); 2. a day of 
 blissful prayer in view of the revelation of the 
 Father (ver. 26).—The new life a praying in the 
 name of Jesus: 1. A new craving, in contem- 
 plating His heavenly personality, for the full 
 manifestation of the personal kingdom; 2. a new 
 praying, trusting in the victorious right of His 
 personality ; 8. a new striving in the strength 
 emanating from His personality.—The old and 
 the new order of things in the Kingdom of God: 
 1. A communion of disciples, a communion of 
 apostles (ver. 23); 2. a praying in general, an 
 asking in His name; 8. an asking for the renun- 
 ciation of all things ; an asking for the granting 
 of all things; 4. a parabolic word, a word of 
 spirit and knowledge; 5. the consciousness of 
 human love to the Lord, the consciousness of being 
 divinely loved by the Father; 6. belief in the 
 mission of Christ, belief in the life of Christ as 
 perfected in the humiliation and exaltation.— 
 How Christ’s discourse concerning the Pente- 
 costal time procured for the disciples the first 
 blissful ante-celebration of that Peutecostal time. 
 —The word of the Pericope: Pray! 
 
 Starke: Of the disciples’ state of mourning 
 and rejoicing —Hepinger: Our tribulation is 
 temporal, 2 Cor. iv. 17; Is. liv. 7; Ps. xxx. 5.— 
 Men are always desiring to know how it shail 
 fare with them in the world; here they are in- 
 formed: They shall experience a constant alter- 
 nation of joy and sorrow.—Men often do not 
 understand the best consolation, it being for the 
 most part, enveloped in what appears to them 
 the greatest cross. —Cramer: It is a vexatious 
 ordér of things in this world, that the godly weep, 
 and the wicked laugh, believers mourn, and sin- 
 ners rejoice, Job xxi. 7; Jer. xii. 1; Ps. Ixxiii. & 
 
 9 
 
 -_ 
 
CHAP, XVI. 16-83. 505 
 
 But there shall follow a different alternation in 
 which all will be reversed.—The best cometh 
 last. —Woman is saved through child-bearing, if 
 she abide in the faith, 1 Tim. 11. 15 —If the phy- 
 sical birth be so hard, what must the spiritual 
 be !—O blissful pains, blessed labor! 2 Cor. xii. 
 10.—Worldly joy is unstable, and an evil hour 
 sweepeth all away, but the joy of eternal life 
 hath no end, 1 Pet. i. 4.—On ver. 26. Teachers 
 particularly, as also other Christians, must ac- 
 commodate themselves to the weak as much as is 
 possible, and deal with them according to their 
 simplicity, if they desire that their labor shouid 
 not be in vain among them.—HepinceR: God 
 leads from one glory to another, until the face 
 of Christ is fully uncovered.—There is still much 
 of the knowledge of God, our heavenly Father, 
 in arrears to us; but what we do not learn here, 
 we shall certainly know in heaven.—As wine 
 issues from grapes when they are pressed, and 
 as spices, when bruised. give forth a powerful 
 odor, so the tribulation of believers beareth glo- 
 rious fruits, ὥρῃ. vi. 16.—Nowhere in the world 
 is there rest for a child of God, but (everywhere) 
 anguish only; in Christ, however, his Redeemer, 
 he finds peace. 
 
 Lisco: The spiritual (and not simply spiritual) 
 re-seeing, ὃ, 6. the new spiritual fellowship with 
 Jesus, is for His people the ground of an inde- 
 structible joy.—Geriacn: The death of Christ, 
 with all its effects upon His people, was the birth- 
 pain of the new man upon earth; from His death 
 there issued forth a new mankind unto the re- 
 surrection.—The joy which at that time sprang 
 up, Was an imperishable one, for the new man 
 was, through Christ’s resurrection, born forever, 
 i. e. the redemption, with its infinite, eternal re- 
 sults, might not cease, but must grow into in- 
 finitude. The last words (ye shall ask me nothing) 
 are to be understood similarly to Jer. xxxi. 34. 
 The condition upon which ye then, after the Holy 
 Ghost has led you into the whole truth (ver. 13), 
 shall enter, sustains the same relation to your 
 present one that the condition of a mature and 
 intelligent man bears to that of a child, who must 
 frame a separate question with regard to each 
 thing, because he is ignorant of the centre and 
 connection of the whole.—The whole, full mean- 
 ing of the name of Jesus was first explained to 
 them by His death and glorification.—In the 
 filial relationship itself, the free love of the Fa- 
 ther is sovereign, so that in that relationship we 
 hive free access to Him.—Braune: Jesus does 
 nut say: a cuild; He says.—that a man is born 
 —a man, still undeveloped, yet present, with all 
 
 his hopeful powers, dispositions and destinies, in | 
 
 the child. The very pangs pierced the spring of 
 out-gushing joy.—Tears are oft-times the dew- 
 drops on the grass and the flower, by which 
 names man is designated, Is. xi. 7; chap. xxvi. 
 17; lxvi. 7; Jer. iv. 31.—Every affliction (reli- 
 giously applied), is a birth, in which the new 
 man, or some gracious addition to the new man, 
 is born.—Where religion is, there is prayer; but 
 as the one varies, so also does the other. In 
 Homer the Priest is called a Pray-er. 
 
 Hevusner: The application of this saying to 
 parting and meeting is very obvious and almost 
 worn out. But the saying is deeper. It is the 
 key to the knowledge of divine Provyidence.— 
 
 (In sooth, the highest meeting of blessed spirits 
 in the kingdom of Christ has the most perfect 
 depth and is a final aim of Providence. )—The 
 words: ‘*A little while,”” contain much consola- 
 tiun for those who are in bodily distress, poverty, 
 sickness,—for those who sorrow, e/e.—The im- 
 patient man, indeed, would fain object: that 
 is no puxpdv—it is a uakpsv.—Why does God 
 part good men?—Hear His word, 1. Thou 
 mourner; 2. thou child of fortune; 8.thou 
 presumptuous sinner, 4. thou faithful and 
 godly Christian!—We should regard the thought 
 of the future meeting not simply as a joyous 
 one, but also as a thought full of solemnity 
 and warning. For many a one the re-seeing 
 of others will be fearful.—Our sp.ritual life, also, 
 is subject to vicissitudes. At one time we see 
 Christ; at another we see Him not. The Chris- 
 tian’s art is patiently to wait.—Vers. 17, 18. God’s 
 ways are often dark sayings to us also. The joy 
 of the world is a brief joy, the suffering of the 
 just is a brief suffering.—The recollection of 
 sufferings endured out of love to, and for the 
 sake of, God, is that which gives sanctity and 
 dignity to joy.—Ver. 21. This simile reveals the 
 tender intercvss which Jesus felt in mother-woes 
 and mother-joys. Hence it must be refreshing 
 to sensitive and pious mothers. Jesus bestowed 
 a glance upon them. (Veith.)—Worldly joy and 
 the dead Christ; spiritual yoy and the living 
 Christ.—Vigorous pangs are an indication of 
 vigorous births; it is so also in spiritual things. 
 —(Ferneberg): The children of God have three 
 kinds of birthdays: 1. The natural one. Then 
 they weep; their kinsmen rejoice. 2. The new 
 birth. Then, als», do they often weep piteously ; 
 the angels in heaven rejoice. 3. The day of 
 death (celebrated among the martyrs in the an- 
 cient Church asa birth-day). Their end is not 
 without tears and woe, but after that an eternal 
 rejoicing begins. 
 
 Jubilute-Pericope. [Vers. 16-23.] Hrusner: 
 The grief of the Aposties at their separation from 
 Jesus: 1. Description (-ource, effects). 2. Ap- 
 plication.—The tender love of Jesus for His 
 weak, mourning disciples.—Of prayer in Jesus’ 
 name: No Christian prayer remains unheard.— 
 Kant would not pray; but in ms last hours he 
 folded his hands. Spinoza could not pray, and 
 wept because he could not.—Ability to pray isa 
 sure indication of our own inner life, of our 
 Christian condition. When we pray and learn 
 to pray in Christ’s name, there begins a new pe- 
 riod in our life.—Prayer makes the spirit serene. 
 —Ver. 25. (Luther): His words were dark and 
 recondite to the disciples; it was as if He spoke 
 with them in an unknown tongue; for as yet 
 they had no experience of what He told them 
 and knew not what sort of a kingdom Christ 
 would establish. Hence, in accordance with the 
 judgment of Jesus, an entirely new life-period 
 must set in at such time as we begin to pray in 
 Jesus’ name, nay, to call upon Himself.—In the 
 same sense in which He now leaves the world— 
 personally, therefore—He had come forth from 
 God.—Ver. 80. Now we know, etc. Whence did 
 they know this? Because Jesus could thus read 
 their hearts. 
 
 Rogate-Pericope. [23-3).] Heusner: Spirit 
 of Christian prayer.—Close connection of our 
 
506 
 
 — 
 
 praying with our whole Christian piety.—Prayer 
 the breath of spiritual life.—Doubts as to the 
 blessing of prayer.—Causes of the non-hearing 
 of prayer.—Prayer as the highest honor.—Ver. 
 32. When thou art deserted of all, fear not, so 
 God but be with thee.—Who stands with Christ, 
 and cleaves to Him, takes part in His victory. 
 
 Gossner: The humble and ingenuous man, 
 failing to understand some passage in God’s word, 
 asks und learns; the proud and disingenuous 
 man takes occasiun thereat to despise or reject 
 that word.—Ver. 19. Jesus advauces to meet 
 those who honestly desire truch and helps them 
 out of their doubts. He anticipates their ques- 
 tions. —All is brought forth in anguish.— He was 
 taken from them then (at His ascension); not so 
 joy, Luke xxiv. 52.—Since that time they do 
 ever see Him in spirit; He is at home with them; 
 they are His house and [lis dwelling place, Johu 
 xiv. 23; Heb. iii.—There isa siying thst peo- 
 ple who have seen spectres are never glad any 
 more, so loag as they live. One who has seen 
 Him can never grow sad. It isa privilege of 
 God’schildren to pray tothe Father in Jesus’ name. 
 —This promise: Whatsoever ye shall axk in My 
 name, e/c., presupposes that our hearts and minds 
 are in harmony with the Saviour.—Ver. 27. Men 
 have such sorry thoughts about the Father, as if 
 He were a hard man, with whom a legion of in- 
 tercessors must speak for us and constrain and 
 compel Him, as it were. But the Son of the Fa- 
 ther tells a very different tale about Him.—Ver. 
 28. Thus must we too leave the world, if we would 
 approach the Father. —His eternal outgoing, or 
 birth from the Father, His coming and being 
 born in the flesh as Man, [is regeneration (birth 
 of glorification)—by means of His death, resur- 
 rection and ascension—unto an everlasting, di- 
 vine-human life in glory, are three births worthy 
 of our wonder and admiration and constraining 
 our worship. 
 
 ScHLeteRMACHER: The glorifying of the Lord 
 forms part of the essential and imperishable 
 work of the Holy Ghost.—The form of the Re- 
 deemer is set up for all ages in imperishable 
 glory within the souls of the faithful, through 
 the work of the Spirit whom He has poured out 
 upon His Church.—7he Father loveth you because, 
 etc. Tue Father loveth us in the Sonand will also 
 be loved oaly in the Son.—-J. am not alone. He 
 would comiort us with this truth,—that though 
 we, from weakness, should leave Him alone, He 
 yet is not alone, but His Father is with Him.— 
 How could we derive comfort from the thought 
 that the Lord has overcome the world, if we were 
 not assured that He has overcome the world in 
 our hearts. 
 
 Besser: The final aim of all God’s dealings 
 with Christians, especially of all our experiencein 
 prayer, is this: ‘‘that our joy may be perfected.” 
 Not seeing occasions sorrow, seeing occasions 
 joy. It is a blessed thing that back of the 
 little while of sorrowful not seeing, so soon over 
 and gone, there lies a future of joyful seeing 
 which shall never pass away.—The seeing again: 
 The Pentecostal coming and seeing forms the 
 central point, that of Muster is preparatory there- 
 to, that of the last day is its completion.—And 
 thus did the ancient Church understand the mat- 
 ter, for she has taken the Gospels for the four 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Sundays from Jubilate to Exaudi all out of the 
 farewell-discourse in which Easter and Pente- 
 cost tones ring out together.—His speech is 
 triply incomprehensible to them: in the first 
 place, they know not what sort of a seeing shall 
 succeed the not seeing; in the second place, they 
 meditate fruitlessly upon the marvellous because 
 (‘* because I go to the Father”) and are unable 
 to lay hold on the glorious fruit of His departure; 
 lastly and thirdly (this they purposely thrust 
 forward as particularly enigmatical), the hasty 
 alternation between seeing and not seeing, the 
 little while, they regard as wonderful exceed- 
 ingly.—The sigh of St. Bernard: Ὁ thou little, 
 litle while, how long thou art! And the still 
 more ancient sigh of David: Lord, how long! 
 (Ps. vi. 8; xiii, 1,2; Ixxxix. 47).—We must 
 have patience if we would arrive at the true 
 Jubilate. —Ps. xxx. 11.—ls. xxvi. 17-20.—In 
 those forty hours of travail the disciples wept 
 and wailed as if there were on earth none but 
 sinners godlessly laughing in their sin and sin- 
 ners helplessly weeping over their sin (Stier).— 
 ‘“*There is none whom the heavenly Father 
 calleth Benjamin (son of my right hand), whom 
 the Church, his mother, hath not first called 
 Benoni (son of my sorrows)” (J. Gerhard). 
 —Rey. xii.—John xx. 20, comp. with Luke xxiv. 
 52.—A white sheet (carte blanche), says Spener, 
 subscribed beneath with His holy name, to be 
 filled in above by ourselves with our petitions. 
 —‘‘If 7 do not deserve that my prayer should be 
 heard, nevertheless Christ, in whose name I offer 
 the same, doth abundantly deserve a hearing.” 
 (Luther).—If ever a request is denied us, it is 
 because it is out of tune with the grand petition: 
 Grant us but salvation.—‘‘Whoso saith * Our 
 Father,’ doth embrace in this one prayer the 
 forgiveness of sins, justification, sanctification, 
 redemption, sonship and heirship to God, brotner- 
 hood with the Only-begotten One, and the whole 
 plenitude of the gifts of the Holy Spirit” (Chry- 
 sostom).—Vers. 26, 27. How should He not love 
 those who becoine one with Him in the love ot the 
 Beloved ?—* Threefold is the way which Christ 
 trod for the salvation of the children of men: The 
 way of love (from heaven to earth), the way of 
 obedience (unto the death on the cross), the way 
 of glory (return to the Father ”’).—J. Gerhard. 
 (According to ver. 28, however, the way is a two- 
 foll one.)—Ye shall be scattered, Zech. xiii. 7; 
 Matt. xxvi. 81.—The Father is with me. John 
 Huss comforted himself with this saying in his 
 lonely dungeon.—Ver. 33. It is the peace of 
 Shiloh (Gen. xlix. 9, 10; Is. ix. 6,7; Rev. v. 5), 
 of the celestial Solomon, Song viii. 10.—** Peace 
 in Christ isthat on which all Christian essence 
 reposes. This peace shall have no end in time, 
 but is itself the end of all our holy endeavors ” 
 (Augustine).—In order that we might have peace 
 in Him, did the Lord speak these things. JZis 
 word brings us peace.—Peace must triumph over 
 anguish.—**’Tis won! Tis won! Hecrieth; dang r 
 and trouble are over. Weneed not struggl. wud 
 war. All is done already. The world, death 
 and the devil lie vanquished and prostrate; 
 heaven, righteousness and life are victorious” 
 (Luther).* , 
 
 * (Here follow a number of themes for sermons, which are 
 omitted.—P. 8.] 
 
a 
 
 CHAP. XVI. 16-33. 507 
 
 [Craven: From Avaustine: Vers. 16-22. The 
 bringing forth is compared to sorrow, the birth 
 to joy, which is especially true in the birth of a 
 boy.—And your joy no man taketh from you: their 
 joy is Christ.—Nor yet in this bringing forth of 
 joy, are we entirely without joy to lighten our 
 sorrow, but, as the Apostle saith, we rejoice in 
 hope: for even the woman, to whom we are com- 
 pared, rejoiceth more for her future offspring, 
 than she sorrows for her present pain.—Ver. 23. 
 The word whatsoever, must not be understood to 
 mean anything, but something which with refer- 
 ence to obtaining the life of blessedness is not 
 nothing. That is not sought in the Saviour’s 
 name, which is sought to the hindering of our 
 salvation; for by, en My name, must be under- 
 stood not the mere sound of the syllables, but 
 that which is rightly signified by that sound. 
 He who holds any notion concerning Christ, 
 which should not be held, does not ask in His 
 name. But he who thinksrightly of Him, asks 
 in His name, and receives wha/ he asks, if it be 
 not against his eternal salvation: he receives 
 when itis right he should receive; for some things 
 are only denied at present in order to be granted 
 at a more suitable time.—Ver. 24. This full joy 
 is not carnal, but spiritual, and it will be full 
 when it is so great that nothing can be added to 
 it.—And this is that full joy, than which notiing 
 can be greater, viz. to enjoy God, the Trinity, in 
 the image of Whom we are made.—Ver. 26. At 
 that day ye shall ask in My name: What shall we 
 have to ask for in a future life, when _all our de- 
 sires shall be satisfied? Asking implies the want 
 of something.—Ver. 80. He asked questions of 
 men not in order to learn Himself, but to teach 
 them.—Ver. 31. He reminds them of their weak 
 tender age in respect of the inner man. 
 
 [From Curysostom: Ver. 21. He shows that 
 sorrow brings forth joy, short sorrow infinite 
 joy, by an example from nature; A woman when 
 she is in travail hath sorrow, etc.—By this example 
 He also intimates that He loosens the chains of 
 death, and creates men anew.—Ver. 28. It was 
 consolatory to them to hear of His resurrection, 
 and how He came from God, and went to God: 
 the one was a proof that their faith in Him was 
 not vain; the other that they would still be 
 under His protection. 
 
 [From Grecory: Ver. 83. As if He said, 
 Have Me within you to comfort you, because you 
 will have the world without you.—From Brpr: 
 Ver. 21. Asa man is said to be born when he 
 comes out of his mother’s womb into the light of 
 day, so may he be said to be born who from out 
 of the prison of the body, is raised to the light 
 eternal.—From Aucuin: Ver. 20. This speech 
 ef our Lord’s is applicable to all believers who 
 strive through present tears and afflictions to at- 
 tain to the joys eternal. While the righteous 
 weep, the world rejoiceth; for having no hope 
 of the joys to come, all its delight is in the pre- 
 sent.—Ver. 21. The woman is the holy Church, 
 who is fruitful in good works, and brings forth 
 spiritual children unto God.—As a woman re- 
 joiceth when a man is born into the world, so 
 the Church is filled with exultation when the 
 faithtul are born into life eternal.—From THEo0- 
 PuyLAct: Ver. 24. For when your prayers shall 
 be fully answered, then will your gladness be 
 
 greatest.—Ver. 27. The Father loves you, be- 
 cause ye have loved Me; when therefore ye fall 
 from My love, ye will straightway fall from the 
 Father’s love. 
 
 [From Burxirr: Vers. 16-22. How unreason- 
 able it is to arrogate to man’s understanding a 
 power to comprehend spiritual mysteries, yea, to 
 understand the plainest truths, till Christ en- 
 lightens the understanding.—Ver. 20. The dif- 
 ferent effects which Christ’s absence should have 
 upon the world, and upon His disciples.—Ver. 
 22. The joy of the saints may be interrupted, it 
 shall never be totally extinguished.—Ver. 23. 
 To pray in the name of Christ, is, 1. To look up 
 to Christ, as having purchased for us this privi- 
 lege; 2. To pray in the strength of Christ, by the 
 assistance of His grace, and the help of His 
 Spirit; 8. To pray by faith in the virtue of Christ’s 
 mediation and intercession.—Ver. 25. The clear- 
 est truths will be but dark mysteries, even to 
 disciples themselves, till the Holy Spirit enlight- 
 ens their understandings.—Ver. 30. The know- 
 ledge and experience of Christ's omniscience, may 
 and ought fully to confirm us in the belief of His 
 Deity.—Ver. 82. God was with Christ, and will 
 be with Christians in a suffering hour, in Ilis es- 
 sential presence, in His gracious and supporting 
 presence.—Ver. 83. Hence Jearn, 1. That the 
 disciples of Christ in th s world must expect and 
 look for trouble; 2. The remedy provided by 
 Christ against this malady: Jn Me ye shall have 
 peace. Christ’s blood has purchased peace for 
 them, His word has promised it to them, and His 
 Spirit seals it up to their souls.—J have overcome 
 the world, I have taken the sting out of every 
 cross, the venom out of every arrow. 
 
 [From M. Henry: Ver. 16. It is good to con- 
 sider how near to a period our seasons of grace 
 are, that we may be quickened to improve them 
 while they are continued.—7he Spirit's coming 
 was Christ’s visit to Hig disciples, not a transient, 
 but a permanent one, and such a visit as abundant. 
 ly retrieved the sight of Him.—Thus we may say 
 of our ministers and Christian friends, Yet a lit/le 
 while, and we shall not see them. Itis but a good 
 night to them whom we hope tosee with joy in the 
 morning.—Ver. 18. The darkness of ignorance and 
 the darkness of melancholy commonly increase 
 and thicken one another; mistakes cause griefs, 
 and then griefs confirm mistakes.—Though we 
 cannot fully solve every difficulty we meet with in 
 scripture, yet we must not (herefore throw it by, 
 but revolve what we cannot explain, and wait 
 till God shall reveal even this unto us.—Ver. 19, 
 The knots we cannot untie, we must bring to Him 
 who alone can give an understanding.—Christ 
 takes cognizance of pious desires, though they 
 be not as yet offered up.—This intimates to us 
 who they are that Christ will teach: 1. The hum- 
 ble that confess their ignorance. 2. The diligent 
 that use the means they have.—Ver. 20. Be- 
 lievers have joy or sorrow, according as they 
 have or have not a sight of Christ. 76 disciples 
 were sorrowful and yet always rejoicing (2 Cor. vi. 
 10); had sorrowful lives, and yet joy{ul hearts. 
 —Vers. 21, 22. Applicable to all the faithful 
 followers of the Lamb, and describes the com- 
 mon ease of Christians—l. Their condition and 
 disposition are both mournful; sorrows are their 
 lot, and seriousness is their temper. 2. Zhe 
 
508 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 world, at the same time, goes away with all the 
 mirth. 9. Spiritual mourning will shortly be 
 turned into eternal rejoicing.—The sorrows 
 of Christ’s disciples in this world are like 
 trayailing pains, sure and sharp, but not to 
 last long, and in order to a joyful product.— 
 Christ’s withdrawings are just cause of grief to 
 His disciples. When the sun sets, the sunflower 
 will hang the head.—Three things recommend 
 the joy: 1. The cause of it; J will see you 
 again. 2. The cordialness of it; Your heart 
 shall rejoice. ὃ. The continuance of it; Your joy 
 no man taketh from you.—Note—1. Christ will 
 graciously return to those that wait for Him, 
 though for a small moment He has seemed (6 for- 
 sake them, Isa. liv. 7. 2. Christ’s returns are 
 returns of joy to all His disciples.-—Joy in the 
 heart is solid, secret, sweet, sure.—Vers. 23-27. 
 An answer to their askings is here promised, for 
 their further comfort. Now there are two ways 
 of asking, asking by way of inquiry, that is the 
 asking of the ignorant; and asking by way of 
 request, and that is the asking of the indigent. 
 Christ here speaks of both—l. By way of in- 
 quiry, they should not need to ask. 2. By way 
 of request, they should ask nothing in vain.—The 
 promise itself is incomparably rich and sweet ; 
 the golden sceptre is here held out to us, with 
 this word, What is thy petition, and it shall be 
 granted ?—We are here taught how to seek; we 
 must ask the Buther in Christ’s name.—Perfect 
 Jruition is reserved for the land of our rest ; ask- 
 ing and receiving are the comfort of the land of 
 our pilgrimage.—Ver. 24. Here is an invitation 
 to them to petition. It is thought sufficient if 
 great men permit addresses, but Christ calls upon 
 us to petition.—Vers. 26, 27. Here are the 
 grounds upon which they might hope to speed, 
 which are summed up in short by the Apostle 
 (1 John ii. 1). We have an Advocate with the 
 Father—1. We have an Advocate; 2. We have to 
 do with a /ather.—Ver. 27. The character of 
 Christ’s disciples; they love Him, because they 
 belicve He came out from God.—See what advan- 
 tage Christ’s faithful disciples have,—the Father 
 loves them, and that because they love Christ.— 
 Believers, who love Christ, ought to know that 
 Gol loves them, and therefore to come boldly to 
 Him as children to a loving Father.—Vers. 28- 
 33. Two things Christ here comforts His disci- 
 ples with: 1. An assurance that, though He was 
 leaving the world, He was returning to His 
 Father; 2. A prontise of peace in Him, by virtue 
 of Ilis victory over the world.—Vers. 29, 380. 
 Two things they improved in by this saying 
 (ver. 24): 1. In knowledge, Lo, now Thou speak- 
 est plainly ; 2. In faith; Now we are surg.—When 
 Christ is pleased to speak plainly to our souls, 
 and to bring us with open face to behold His 
 glory, we have reason to rejoice in it.—Observe 
 
 —1l. The matter of their faith; We believe that 
 Thou camest forth from God; 2. The motive of 
 their faith—His omniscience.— Those know 
 
 Christ best, that know Him by experience.—These 
 words, and needest not that any man should ask 
 Thee, may speak either: 1. Christ’s aptness to 
 teach; or, 2. His ability to teach.—The best of 
 teachers can only answer what is spoken, but 
 Christ can answer what is thought.—Vers. 31, 32. 
 As far as there is inconstancy in our faith, there 
 
 is cause to question the sincerity of it, and ta 
 ask, ‘‘ Do we indeed believe? ’’—Ver. 82. Many 
 a good cause, when it is distressed by its ene- 
 mies, is deserted by its friends.—If we at any 
 time find our friends unkind to us, let us remem- 
 ber that Christ’s were so to Him.—Those will 
 not dare to suffer for their religion, that seek 
 their own things more than the things of Christ. — 
 Even then, when we are taking the comfort of our 
 graces, itis good to be reminded of our danger 
 from our corruptions.—A little time may produce 
 great changes, both concerning us and in us.— 
 Yet Lam not alone, because the Father is with Me. 
 A privilege common to all believers, by virtue 
 of their union with Christ—1. When solitude is 
 their choice; 2. When solitude is their affliction. 
 —While we have God’s favorable presence with 
 us, we are happy, and ought to be easy, though 
 all the world forsake us.—Ver. 33. It has been 
 the lot of Christ’s disciples to have more or less 
 tribulation in this world. Men persecute them 
 because they are so good, and God corrects them 
 because they are no betier.—in the midst of the 
 tribulations of this world, it is the duty and in- 
 terest of Christ’s disciples to be of good cheer. 
 —Never was there such a conqueror of the world 
 as Christ was, and we ought to be encouraged 
 by it; 1. Because Christ has overcome the world 
 before us; 2. He has conquered it for us, as the 
 Captain of our salvation. 
 
 [From A Prain Commentary (Oxford): Ver. 
 16.* He shows that on His departure depended 
 His mysterious presence.—Vers. 29, 80 Faith 
 admits of degrees; and one of the periods is 
 here marked when the disciples made a clear 
 advance in this heaveuly grace.—Ver. 33. It was 
 not the object of the present Divine Discourse 
 to gratify curiosity, or to solve doubts (for that 
 was reserved for the Holy Ghost); but to ad- 
 minister heavenly consolation. 
 
 [From Srirr: Vers. 16-24. There is, as for 
 Himself the breaking through death into life, so 
 for the disciples a deeply penetrating, funda- 
 mental change from sorrow to joy.—As this way 
 of the disciples throuyh sorrow to joy between the 
 cross and the resurrection of our Lord was 
 already for themselves something preparatory 
 and typical, it becomes to us a type of the way 
 which all His future disciples have also to pass 
 through;—a way through that godly sorrow 
 which at first distinguishes them fully from the 
 world, into the joy of faith, and life in the Holy 
 Ghost.—Ver. 20. This rejoicing of the world is 
 the keenest sword to weakness and unbelief, as 
 well as to the true dependence of the sorrowful 
 (disciples trusting in God (Ps. xlii. 10).—The 
 sorrow is dself to become joy; it is not merely to 
 be lost in, or exchanged for, joy, but the subject 
 aud ground of the sorrow becomes the subject 
 and ground of the joy. The cross of our Lord 
 is glorified into an eternal eonsolation; owt of 
 the sorrow at the cressand the sepulchre, because 
 in it there was the believing and loving seeking 
 of the Crucified, zs orn their joy in the Living, 
 Risen One.—Those who weep, bear already the 
 precious seed which rises again into sheaves of 
 joy—‘‘ on the flood of tears we float out of ruin.” 
 —Ver. 21. Under the cross of their Lord the 
 disciples learned to sorrow for sin, as they had 
 never been taught before. They saw and they 
 
CHAP. XVI. 28-33. 
 
 509 
 
 tasted with Christ, as far as in them lay, the sin 
 of the world, and they saw, moreover, their own sin 
 in it.—The way from sorrow to joy was to the first 
 disciples as the pangs of birth for the outburst 
 of resurrection-gladness. None of us appro- 
 priates, in true personal experience, the joy of 
 Easter and Pentecost until the passion-sorrow has 
 first prepared the way.—Ver. 22. ‘One feast fol- 
 lowed another after the passion, in which they had 
 sorrow: at the resurrection He saw them again, but 
 (we would ald) they saw not Lim yet in full clear- 
 ness, they had not their full joy through fear of 
 the Jews; first at the ascension, when they saw 
 Him go to the Father (βλεπόντων αὐτῶν, Acts 1. 
 9), their heurts rejoiced; but this also would have 
 vanished asa beautiful dream if the Comforter 
 had not assured them at Pentecost that no man 
 should take from them their joy.” (Brcox.)—The 
 last fulfilment of this promise reaches forward 
 to the end of the chureh’s victory, and this joy 
 of the heart isthe contrast of the world’s joy 
 turned into mourning (Is. lxv. 13, 14).—The 
 world which, with or without Christ, would evade 
 the thought of sin and death, the deepest ground 
 of all sorrow, can secure its joy only by the dis- 
 sipation of its inmost nature, and by becoming 
 deaf to its voice. herefore its joy is doud, while 
 yet silent joy is alone genuine and profound.— 
 The world is satistied without satisfaction.—We 
 lose not the, heart’s peace in the midst of all 
 the tribulation which may befall.—The root and 
 principle and strength of their joy cannot* be 
 touched, however afflictions may come.—The 
 child-bearing woman is (further) the Church 
 through the Spirit within her.—As the sum of 
 all: Every disciple of Jesus through his entire 
 life, the Church of Christ as a whole down to the 
 enil of the days, learns and experiences in the 
 cross of Christ that true sorrow which genders 
 Joy, receives and enjoys this as the fruit of the 
 resurrection and Pentecost in a progressive mea 
 sure ever approaching perfection—until the great 
 Day dawns, which will be followed by no night. 
 Ver. 23. In the eternal glory, which will be the 
 final issue of all temporal adversity, all our past 
 doubts will be solved, all our complaints silenced, 
 and all our questioning unswered tor ever.—Vers. 
 23, 24. Now, in the bright hope of that great day, 
 ask and pray as ye have never done before!—As in 
 the Old Testament way of holiness the problem 
 had ever been to learn better how to pray, so also 
 we have in the practice of prayer in the name of 
 Jesus the only way of progress toward perfect 
 holiness, knowledge and joy of heart. All the 
 discourses, exhortations, encouragements of our 
 Lord, find their ultimate aim in directing us to 
 perfect prayer.—Ask, so shall ye receive! Many, 
 alas, who only half pray, and do not urge their 
 knocking even to pressing in, cannot afterward 
 receive even what they have prayed for! But 
 persistent prayer ‘‘ obtains for me the blessing 
 that [can receive, and appropriates that which 
 the Father gives,—actualiy obtains the hand 
 which enables me to lay hold of and receive the 
 heavenly gifts.” (Rieger.)—Ver. 26. The state 
 of perfection which knows no need is not yet; 
 where is still the asking, and yet it is the same 
 day. We seal every prayer with a doxology 
 reaching forth, in confident and tranquil trust, 
 toward the future eternity; and thus it is al- 
 
 ready the same day in the light of which we ask 
 and receive the answer.—Ver. 27. This word 
 most decisively overturns that false notion con- 
 cerning the redemption which attributes to the 
 Father a wrath which is to be extinguished, and 
 not also that reconedling love which from eternity 
 needed not first to be propitiated.—Christians 
 who believe, to whom Christ has revealed this in 
 all its clearness, cannot too often be reminded 
 of this; ‘* think not tco little of the love where- 
 with ye are loved!” Not merely has the Father 
 Himself already loved them as He loves all the 
 world and every creature, but He loves them with 
 that especial love which He bears to those in 
 whom He finds Christ’s word, and through faith 
 in it Christ Himself, who stand before Him 
 clothed in the garment of the righteousness of 
 His Son.—Ver. 28. 70 what end did He come into 
 the world, but to become the Saviour of sinners? 
 Again, to what end and in what way does He re- 
 turn to the Father, but that He may accomplish 
 eternal redemption through death, and diffuse 
 from on high the fruits of His redeeming work ? 
 —Vers. 31, 32. It is true that ye do believe, but 
 how soon will my passion make manifest your 
 real and great weakness !—Ver. 32. ‘* Whosoever 
 well ponders this, will hold firm his faith though 
 the world shake, nor will the defection of all 
 others overtura his confidence; we do not render 
 Ged His full honor, unless He a'one is felt to be 
 sufficient to us.” (Canvin.)—Ver. 83. In these 
 last words He ‘* condenses the sum of the instruc- 
 tion which He had ministered to the disciples at 
 the last supper.”’ (Nrrzscu.)—Tribulation is cer- 
 tainly not alone ‘‘ the violence and enmity of the 
 world, which causes grief and anxiety to the dis- 
 ciples.” For all this would not interrupt our 
 peace, if the persecution did not meet with and 
 excite weakness of faith, and the temptation sin- 
 ful desire, in ws. We must call tu mind the 
 ϑλίψις of the woman in child-rirth, a tribulation 
 from within and of herself.— Who is he, where is 
 there one, that overcometh the world, except he 
 that believeth that Jesus is the Son of God? ‘+ In 
 Him all overcome who rejoice to be the world 
 overcome by Him.” (Nirzscu). 
 
 [From Barnes: Ver. 20. The apparent tri- 
 umphs of the wicked, though they may produce 
 grief at present in the minds of Christians, will 
 be yet everruled for their good.—Ver. 31. When 
 we feel strong in the faith, we should examine 
 ourselves. It may be that weare deceived; and 
 it may be that God may even then be preparing 
 trials for us that will shake our faith to its foun- 
 dation. —Ver. 382. Pain is alleviated, and suffer- 
 ing made more tolerable by the presence and 
 sympathy of friends; /e died forsaken.—It 
 matters little who else forsakes us, if God be with 
 us in the hour of pain and of death.—The Chris- 
 tian can die, saying, I am not alone, because the 
 Father is with me.—Ver. 33. The world is a 
 vanquished enemy. Satan is an humbled foe. 
 And all that believers have to do is to put their 
 trust in the Captain of their salvation, putting on, 
 the whole armor of God. From Owen: Ver. 
 30. There was doubtless much darkness and error 
 in their mind, much unbelief and sin yet to be 
 eradicated from their heart; but yet their words 
 were sincere, their love deep and tender, and 
 their faith, imperfect as it was compared with 
 
510 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 its power after their baptism of the Spirit, em- | ness of Jesus in the last hour, when He exclaimed, 
 braced all His declaration.—Ver. 82. God the| My God, why hast Thou forsaken Me2—E. RB. 07 
 Father did not leave His beloved Son to enter) Ver, 83. Here is the ground of all faith, con- 
 alone upon His great redemptive work, but was | fidence, and hope; only as the soul rests in Je- 
 with Him through all the scenes of His bitter |sus, can it attain to that spiritual peace which is 
 agony. [The Father was ever with the Son; but | the foretaste of blessedness above. ] 
 
 was 
 
 THE 
 
 9 
 
 σι κα 
 
 συ 
 
 11 
 
 12 
 
 16 
 17, 
 
 19 
 
 not His presence hidden from the conscious- 
 
 HIGH—PRIESTLY, INTERCESSORY FRAYER OF CHRIST ON BEHALF OF HIS PEOPLE. A PRAYER 
 FOR THE GLORIFICATION OF HIS NAME EVEN TO THE GUORIFICATION OF HIS PEOPLE AND THE 
 WORLD, OR UNTIL THE VANISHMENT OF THE WORLD AS WORLD. CHRIST, IN HIS SELF—SACRI- 
 FICE FOR THE WORLD, THE TRUTH AND FULFILMENT OF THE SHEKINA AND ALL THE MANIFES- 
 TATIONS OF GOD IN THE WORLD. GLORIFICATILON OF PRAYER, OF DECISIVE CONFLICTS OF 
 SPIRIT, OF SACRIFICE. THE HEAVENLY GOAL. 
 
 Cuap. XVII. 
 
 These words spake! Jesus, and lifted up his eyes to heaven and said [and having lifted 
 up... hesaid],’ Father, the hour iscome; glorify thy Son, that thy [the] Son also [omit 
 also] may glority thee: As [According as] thou hast given him [gavest him, ἔδωχας] 
 power over all flesh, that he should give eternal life to as many as thou hast given 
 him [that whatscever, or, all which thou hast given him, he might give to them life 
 eternal, ἵνα πᾶν 6 δέδωχας αὐτῷ, δώσει αὑτοῖς ζωὴν αἰώνιον]. And this is life eternal [the 
 eternal life, 7 αἰώνιος ζωή], that they might know’ thee the only true God, and Jesus 
 Christ, whom thou hast sent [didst send]: I have glorified [I glorified, ἐδόξασα] thee 
 on the earth: I have finished [having finished, or, by finishing, τελεεώσας 16 the work 
 which thou gavest [hast given, δέδωχας] me to do. And now, O Father, glorify thou 
 me with thine own self with the glory which I had with thee before the world was. 
 
 IT have manifested [I manifested] thy name unto the men which [whom] thou 
 gavest me out of the world: thine they were, and thou gavest® them [unto] me; 
 and they have kept thy word. Now they have known [they know]' that all things 
 whatsoever [even as many as] thou hast given me are of [from] thee. For I have 
 given unto them the words which thou gavest me; and they have received them, and 
 have known [they received them and knew]* surely that I came out [forth] from thee, 
 and they have believed [and believed] that thou didst send me. I pray forthem: I 
 pray not for the world, but for them which [those whom] thou hast given me ; for they 
 are thine. And all mine [all things that are mine, τὰ ἐμὰ πάντα, neut.] are thine, and 
 thine are mine; and I am [have been] glorified in them. And now [omit now] Iam 
 no more [longer] in the world, but [and, za/] these are in the world, and I come [am 
 coming] to thee. Holy Father, keep through thine own name those whom [keep them 
 in thy name which ἐν τῷ ὀνόματί cov ᾧ" thouhast given me, that they may be one 
 [even] as we are [omit are]. While 1 was with them in the world [omit in the 
 world}'® I kept them in thy name: those that thou gavest me I have kept [I 
 kept them—2r7povx—in thy name which" thou hast given me, and ‘guarded, 
 watched oyer—¢iata—them], and none [not one] of them is lost, but the son of 
 perdition; that the Scripture might [may] be fulfilled. And [But] now come I 
 [1 am coming] to thee; and these things I speak in the world, that they might 
 [may] have my joy fulfilled [made full] in themselves. Ihave given [δέδωχα] them 
 thy word; and the world hath hated [hated, ἐμίσησεν] them, because they are not 
 of the world, even as I am not of the world. I pray not that thou shouldest take 
 them out of the world, but that thou shouldest keep them from the evil [the evil 
 one, ἐχ τοῦ πονηροῦ]. They are not of the world, even as I am not of the world. 
 18 Sanctify them through thy” truth [in the truth]: thy word is truth. As thou 
 hast sent [didst send] me into the world, even so have [omit even so have] I also sent 
 [or, even so I sent] them into the world. And for their sakes [or, for them, in their 
 
CHAP. XVII. 1-26. 611 
 
 behalf] I sanctify myself [mine own self], that they also might [may] be sanctified 
 
 through [in] the truth. 
 ᾿ς * * * τ * * * * Ἂ * * * * 
 
 20 Neither pray I for these alone [Yet not for these alone do I pray], but for them 
 
 also which shall believe [but also for those who believe, τῶν πιστευόντων} }" on [in] me 
 
 21 through their word; That they all may [may all] be one; as thou, Father, art in me, 
 
 and Lin thee, that they also may be one“ in us: that the world may believe that thou 
 
 22 hast sent |didst send] me. And the glory which thou gavest | hast given, δέδωχας] me I 
 
 23 have given [δέδωχα] them ; that they may be one, even as we are one: I in them, and 
 
 thou in me, that they may be made perfect in [perfected into, τετελετωμένος εἰς} one; 
 
 and [omit and'®| that the world may know that thou hast sent [didst send] me, and 
 
 hast loved [didst love, or, lovedst] them, as thou hast loved [didst love, or, lovedst] 
 
 24 me. Father, I will that they also, whom [that what'®] thou hast given me," be 
 
 with me where I am; that they may behold my glory, which thou hast given me; 
 
 for thou lovedst me before the foundation of the world. 
 
 25 O {omit ΟἹ righteous Father,"® [and (yet), καί} the world hath not known thee 
 
 {knew thee not]: but I have known [knew] thee, and these have known [knew] that 
 
 26 thou hast sent [didst send] me. And I have declared [I made known} unto them 
 
 thy name, and will declare it [make it known]; that the love wherewith thou hast 
 loved [didst love, or, lovedst] me may be in them, and I in them. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1.—[Cod. A. B. C. D. E., efc., Tischend., Treg., Alf, Westc. and H., read ἐλάλησεν, Cod. Sin. λελάληκεν, had 
 spoken, which Noyes follows in his translation : “ When Jesus had thus spokes.”—P. 54} 
 
 2 Ver. 1—[, B., etc., Lachm., Ireg., Tischend., Alford, efc., read ἐπ ά pas without καί, instead of the text. rec.: ἐπῇρεν. 
 ...kal.—P. 8. 
 
 3 Ver. 3.—The ἵνα γινώσκουσιν (A.D. (ἃ. L., efe., Tischendorf) probably not merely an ancient error in transcription 
 
 . (Meyer), but also a dogmatical correction. “Iva γινώσκωσι seems at the same time to denote the impulse of a striving after 
 tne perfect knowledge of God and Christ, characterizing such impulse as the beginning of eternal blessedness. ['Tischend., ed. 
 VILL., and Tregelles read γινώσκου σιν, but Lachm., Alford, Westcott and Hort, read γινώσκ ὦ σιν, which is supported by 
 ix. B. C. X., Orig., and adopted also by Lung» in his version: *‘ dass sie dich miissen erkennen.” Alford and Noyes translate 
 “to know,” Conant: ‘that they know.’'—P. 8.] 
 
 4 Ver, 4—(The text. rec. reads ἐτελείωσα with D., Vulg.; but δῷ. A. B.C. L., efc., and the best modern authorities read 
 τελειώσας, Which explains ἐδόξασα —P. δ. 
 
 5 Yer. 5.—[Instead of πρὸ tod τὸν κόσμον εἶναι παρὰ σοί, Cod. Ὁ. reads γενέσθα ι.--Ῥ. §.] 
 
 6 Ver. 0.---ἰ ΚῸΣ the second δέδωκας, thou hast given (\"', L., Orig., etc., Alford), I prefer ἔδωκας, gavest, which is sup- 
 ported by 8. A. B. Ὁ. Καί and adopte:t by fregelles, Tischend., Westcott and Ifort.—P.8. 
 
 7 Ver 7.—lé€yvwxav is best sustained by (A.) B.C. D., eéc., Lach., Tisch, Treg., Alf., Westc. Cod Sin. reads ἔγνων. 
 τ. X. éyvwoav.—P.8.] 
 
 8 Ver. 8.—Kai ἔγνωσαν is wanting in A. D., Sin.,* Itala; it is bracketed by Lachmann, and by Meyer regarded as a gloss, 
 It, however, has a decided reference to chap. xvi. 80, Codd. B. [C. L.], eéc., Hilary, support it. [Alford, Tregelles, Tischend. 
 ed., viii., Westcott and Hort retain it.—P. 8. ] 
 
 9 Ver.11.—The reading ᾧ [referring to ὄνομα] instead of οὕς [referring to αὐτούς], rests upon A. B. C.[§N.], efc., and is 
 decisively established by the Codd. [@ is adopted by σον. Alf., Tischend., W. and H. See the Exre.—P. 5.] 
 
 10 Ver 12.— Ev τῷ κόσμῳ is wanting in B. C.* D. L., Sin., ete. With reason rejected by Lachmann and Tischendorf. 
 
 1 Ver, 12.—Codd. B. L., etc., read @ δέδωκάς μοι καὶ ἐφύλαξα. Thence arises the reading in Tischendorf: “I kept them 
 in Thy name which Thou hast given me, and 1 have watched or guarded them.” Codd. A. D., eéc., are against said reading. 
 [freg., Alf., Tischend. ed. viii., W. and IL., read also in ver. 12 ᾧς instead of the ods of the text. rec.—P. 8.] 
 
 12 Ver. 17.—ov is to be rejected in accordance with A. B. C.,* efe., (Lachmann). 
 
 13 Ver. 20.—In accordance with A. B.C. D., Sin., efc., πιστευόντων instead of [text. rec.] πιστευσόντων. [AIl critical 
 edit. read πιστευόντων.---}". 8. 
 
 14 Ver, 21.— Ev is wanting in Codd. B.C.* D., ete., in the Itala, efe., in Hilary (Tischendorf). Ἔν is supported by Cod., 
 A., Origen and, yery decidedly, by the subsequent sentence. The world can see that Christians are one, but it cannot see 
 that they are inGod. [Cod. Sin. sustains the text. rec., but all the latest critical editions except Lachm., drop ev—P. 8.] 
 
 16 Ver. 23.—The καί before ἵνα should be omitted [So all the crit. edd.] 
 
 16 Ver. 24.—Tischendorf reads ὃ in accordance with Codd. B. D., Lachmann οὕς in accordance with Cod., A., efe. This 
 reading of th» Recepta is sanctioned by Cyprian and Hilary. [ὃ is also sustained by Cod, Sinu., and adopted by Alford, Tre- 
 gelles, Tischend., Westcott and Hort. ‘ The neuter has a peculiar solemnity uniting the whole church together as one gift 
 of the Father to the Son” (Alford). In this case we should translate: “I will that what thou hast given me (ὃ δέδωκάς 
 μοι), even they (κἀκεῖνοι) may be with me,” efc.; or “ As to that which thou hast given me, I will that they also be with 
 me,” efc.—P. 8. 
 
 17 Ver. 24.—We retain the reading δέδωκας in accordance with the weightiest Codd. [instead of ἔδωκας. The Τὸ. Y. is by 
 no means consistent in the rendering of the tenses, and repeatedly confounds the aor. and perf. in this ch.—P. 8.] 
 
 18 Ver. 25._[matyp: A. B.; πάτερ: %.C. D. L.—P 8S.] 
 
 19 Ver. 25._[xai is omitted in 1). and Vulg., but sustained by the best authorities. On its meaning see the Exnc. Alford. 
 like the E. V., ignores it in the translation; Meyer translates: wnd gleichwohl (and yet); Lange: ja doch.—P. 8.] 
 
 sacerdotal or high-priestly prayer of our Lord, so 
 
 EXEGETICAL AND CRITICAL. called because He here intercedes for His people 
 and enters upon [lis function as the High-Priest 
 [Inrropuctory Remarks.—The seventeenth | in offering His own life as a perfect sacrifice for 
 chapter, the simplest, and yet the deepest and | the sins of the whole world.* Dr. Lange (see 
 sublimest in the whole Bible,* contains the 
 
 * [ Precatio sacerdotalis or summi sacerdotis, first used in the 
 
 *(Bengel: “Quis non gaudeat, he perscripta exstare, que | sixteenth century by a Lutheran divine (Chytreeus). Godet : 
 cum Patre locutus est Jesus ? Hoe caput in tota Scriptura est | “ On a oppelé cette priere sac rdotale. Cest bien, en effet, ict 
 verbis facillimum, sensibus profundissimum.’—P. 8.] Vacte du souveruin sacrificuteur de Vhumanit/, qui fuit of- 
 
Docrr. and Ernic. below) justly claims for it 
 also a prophetical and kingly character. There 
 are several prayers of Jesus recorded in the New 
 Tes ament: the model prayer for His disciples 
 (Matt. vi. 13), brief thanksgivings (Matt. xi. 
 25,26; John vi. 11; xi. 41, 42); the petition in 
 Gethsemane (Matt. xxvi. 39; comp. the similar 
 petition John xii. 2); and the exclamation on 
 the cross: ““ Father, forgive them,” ** Eli Eli,” 
 “Father, into Thy hands,” Thesacerdotal prayer, 
 spoken in the stillness of the night, under the 
 starry heavens, before the wondering disciples, 
 in view of the approaching consummation of His 
 work, for Himself, His apostles, and His Church 
 tothe end of time, is peculiarly His own, the in- 
 spiration of His grand mission, and could be 
 uttered only by Christ, and even by Christ only 
 once in the world’s history, as the atonement 
 could occur but once, but its effect vibrates 
 through all ages. It is not so much the petition 
 of an inferior, or dependent suppliant, as the 
 communion of an equal, and a solemn declaration 
 of His will concerning those whom He came to 
 save. While praying to the Father He teaches 
 the apostles (Bengel: orat Putrem, simulque dis- 
 cipulos docet).* | He prays as the mighty Inter- 
 cessor and Mediator standing betweea earth and 
 heaven, looking backward and forward, and com- 
 prelhending all His present and future disciples 
 in one holy and pertect fellowship with Himself 
 and the eternal Father. The words are as clear 
 and calm as a mirror, but the sentiments as deep 
 and glowing as God’s fathomless love 10 man, 
 and all efforts to exhaust them are in vain. See 
 the quotation below sub B.—P. 8.] 
 
 A. The time of the High-priesily prayer of Jesus. 
 It is indicated with the going forth over the 
 brook Kedron [xvili. 1]. The crossing of the 
 brook Kedron was the act and sign of final de- 
 cision. I[t is not necess ry to understand the 
 going forth as a going forth from the Supper- 
 room, for the precincts of the city probably ex- 
 tended, in single residences, down into the valley. 
 
 B. Worth of the prayer. The highest estima- 
 tion was accorded it by ancient theologians. 
 Luther: “It is, verily, an exceeding fervent, 
 hearty prayer; a prayer wherein He discovereth, 
 both unto us and to the Father, the abysses of 
 
 _His heart and poureth forth its treasures,’’+ 
 \Spener, according to Canstein (Spener’s Leben, 
 p. 146), would never preach on this chapter; he 
 declared that a true understanding of it mounted 
 above the ordinary degree of faith which the 
 Lord is wont to communicate to His people on 
 their pilgrimage. The evening before his death, 
 however, he caused it to be read to him three 
 times in succession. \Chytraens called jt pre- 
 
 rande ἃ Dieu et de lwi-méme et de tout son peuple present et 
 Julur.” ilengstenberg derives this designation, rather ar- 
 bitravily, from the Aaronic benediction, Lev. ix. 22; Num. vi. 
 22 ff.— P. 8.) 
 
 * (Comp. also Lampe: ‘ Confirmatio et conservatio discipu- 
 ‘lorum scopus primarius harum precum erat.’ Schmieder 
 (Das hohepriestert. Gebet, 48): “ His speech was not only an 
 outpouring of His heart towards the Father, but at the same 
 tines a well considered s¢lf-exhibiting work for the disciples.” 
 —P.S 
 
 + (Luther adds: * Plain and simple in sound, it yet is so 
 deep, rich and broad that no one can fathom it.” Luther's 
 exposition of ch. xvii. was composed in 1534.—P. 8 ] 
 
 Τ (So did John Knox, who never feared the face of man, 
 but bowed, like a child, before the will and word of God. 
 In his last sickness he directed his wife and his secretary 
 
 \ 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 -- 
 
 catio summi sacerdotis. Similarly, Melanchthon 
 (see Liicke, IL., p. 692),* Lampe, Bengel [see 
 quotation on p. 5111], Herder aud others haye 
 expressed their admiration of the prayer. 
 
 [ Barnes: ‘It is perhaps the most sublime 
 composition to be found anywhere.” Owen: 
 ‘Jt is Christ’s almighty fiat, addressed to the 
 Father, as Him from whom He came forth, and 
 as the one that had covenanted to save and bless 
 all who by the drawing of His ineffable love hud 
 come to Jesus.” Tholuck: “If in any human 
 speech divinity is manifest, and sublimity is 
 joined to condescending humility, it is in this 
 prayer.” De Wette: ‘ Here all the parting dis- 
 courses are summed up and raised to the highest 
 pitch of thought and feeling. It is beyond a 
 doubt the sublimest part of the evangelical tra- 
 dition. the pure expression of Christ’s lofty con- 
 sciousness and peace of God (unstreitig das Er- 
 habenste was uns die evang. Ueberlieferung aufbe- 
 wahrt hat, der reine Ausdruck von Jesu hohem Got- 
 tesbewusstsein und Grottesfrieden).”’ This testimony 
 has all the more weight on account of the skep- 
 ticaltendency of De Wette. Luthardt (IL., 854): 
 ‘Neither in the Scripture nor in the literature 
 of any nation can there be found a composition 
 which in simplicity and depth, in grandeur and 
 fervor may be compared to this prayer. It could 
 not beinvented, but could proceed only from such 
 acousciousness as the one which speaks here. But 
 it could be preserved and reproduced by a per- 
 sonality so wholly devoted and conformed to the 
 personality of Jesus as the Evangelist.” Ewald 
 (p. 980 f.): “ΧΑ prayer such as the world never 
 heard nor could hear... For Himself He has 
 little to ask (vers. 1-5), but as soon as His word 
 takes the character of an intercession for His 
 own (6-26), it becomes an irresistible stream of 
 the most fervent love. .. Sentence rushes upon 
 sentence with wonderful power, yet the repose 
 is never disturbed.” Meyer (p. 587) calls it 
 ‘the noblest and purest pearl of devotion in the 
 New Testament (die edelste und reinste Perle der 
 Andacht im N. T.).”—P. 5.1 
 
 Bretschneider, on the other hand, has opened 
 the way for the most unfavorable opinions of 
 modern, negative criticism. He calls it an 
 * Oratio frigida, dogmatica, metaphysica.” 
 
 [ Rationalists and the advoeates of the mythical 
 and legendary hypothesis of the life of our Lord 
 can do nothing with this prayer. Renan ( Vie de 
 Jésus, Ὁ. 275, 12th ed.) disposes of all the part- 
 ing discourses, ch. xiii.—xvii., in a short foot- 
 note, categorically declaring that they cannot be 
 historical, but must be a free fiction of John in 
 his own language. So also Strauss, Weisse, 
 Baur, Scholten. Such a view, which stands and 
 falls with the whole fiction-theory of the Johan- 
 nean discourses of Christ, is not only revolting 
 to all religious feeling, but plainly incompatible 
 with the depth and height, the tenderness and 
 
 “that one of them should every day read to him, with a dis. 
 tinct voice, the seventeenth chapter of the Gospel according 
 to John, the fifty-third of Tsaiah, and a chapter of the Epis- 
 tle to the Ephesians. This was punctually complied with 
 during the whole time of his sickness.” Th. MCrie, Life of 
 John Knox (Philada. ed. 1845), p. 332.—P. 8.] 
 
 * [Melanchthon says: “ Digniorem nec sanctiorem nec fruc- 
 tunsiorem, nec magis patheticam vocem in celo ac terra un- 
 quam auditam fuisse quam hancipsius Pilit Dei precationem.” 
 Zanchius (quoted by Lampe, LIL, p. 358): ‘* Plena est maxi. 
 mis consolationibus.”—P. ὃ, 
 
CHAP. XVII. 1-26. 
 
 513 
 
 fervor of this prayer. If John, or whoever was 
 the author of the Gospel, invented it, he must 
 have been conscious of his own fiction and inten- 
 tion of deceiving the reader. That a person in 
 sich a frame of mind and heart could produce 
 such a prayer as this, is a psychological and 
 moral impossibility. That the prayer, as the 
 discourses of Christ generally, was not only 
 translated from the Hebrew into the Greek, but 
 freely reproluced in John’s mind, and received 
 his peculiar coloring, may be admitted without 
 impairing the faithfulness as to the thoughts and 
 spirit, especially if we take into consiflera- 
 tion that the Paraclete reminded the apostles of 
 Christ's words and opened to them their full 
 meaning (ch. xiv. 26; xv. 26; xvi. 13, 14). Go- 
 det (IL., 367) justly remarks against Reuss, that 
 the internal miracle of a faithful reproduction 
 of the long discourses of Christ is less inexplica- 
 ble than the artificial composition or fiction of 
 such a master-piece.—P. S. ] 
 
 C. Historical truth of the prayer and its relation 
 to the agony in Guthsemane. The modern criticism 
 of Bretschneider, Strauss, Baur pretends to dis- 
 cover a Gontradiction between the triumphant 
 mood of Jesus in this prayer and His dejection 
 in Gethsemane. This rests partly on the false 
 assumption that in Gethsemane Christ petitioned 
 for the averting of His death. See, in opposition 
 to this view, Comm. on Matthew [p. 481, Am. Ed.] 
 Since there can be no question of a change of 
 resolve, but only of a change of mood, we have 
 simply to recognize the profundity and glorious- 
 ness of Jesus’ psychical life in the great con- 
 trasts presented by His mental frames. [Sud- 
 den transitions of feeling belong to human na- 
 ture, and cannot appear strange in Christ who 
 was peculiarly sensitive and sympathetic, yet in 
 all these changing moods retained equilibrium 
 and self-control, comp. ch. xi. 85 ff. On the appa- 
 rent inconsistency between the calmness and re- 
 pose of the sacerdotal prayer and the subsequent 
 agony in the garden, which was but the antici- 
 pation of the sufferings of the cross, comp. also 
 the sensible remarks of Meyer, p. 588, Hengs- 
 tenberg, III. 145, and Godet, II. 507 f.—P. 5.1 
 
 D. But why did not John append the psychical 
 combat of Jesus in Gethsemane to this prayer? 
 A presentation of that was, like a presentation 
 of the Supper, foreign to his plan, and the omis- 
 sion must be justified by that plan. The victory 
 of Jesus, in His spiritual sorrow, over Judas 
 (chap. xiii. 31), involved the victory in Gethse- 
 mane, as also His victory on the cross. More- 
 over, John had related tbe prelude consisting of 
 the suffering of Jesus in the circle of disciples, 
 and the scene in the Temple-precincts (chap. 
 xii. 27), and could assume the Church’s famili- 
 arity with the conflict in Gethsemane, to which 
 familiarity Heb. v. 7 also bears testimony. [Be- 
 sides Christ Himself points to the agony, ch. 
 xiv. 30, in the words: ‘The prince of this world 
 cometh, and hath nothing in Me.”—P. 8. ] 
 
 E. Symbolism of the prayer: With eyes upraised 
 to heaven. An evidence that He seeks His home 
 above, where the Father is. The observation 
 that, in an astronomical sense, there is no above 
 or beneath, is a worthless one here. Heaven, as 
 the place where the Divine glory is manifested, 
 ¢gonstitutes the above, in antithesis to earth. 
 
 Christ prays aloud, in order to the consolation 
 and elevation of the disciples, for here, too, the 
 rule holds good, that the humau reference and 
 design of prayer does not vitiate its directness 
 and subjectivity. See chap. xi. 42. Augus- 
 tine: Tanti magistri non solum sermocinatio ad ipsos, 
 sed etiam oratio pro ipsis discipulorum est xdificatio. 
 
 I’. Progression of the Prayer: 
 
 1. Christ first prays for His own glorification, 
 vers. 1-5. 
 
 2. Then for the preservation of His disciples, 
 vers. 6-19, 
 
 3. Finally for the congregation of believers, 
 which theyare to lead to Him; for their unity 
 and perfection in the kingdom of glory, that the 
 whole world may believe through them, may 
 attain unto knowledge and, as world, vanish out 
 of existence, vers. 20-24. 
 
 4. The conclusion sums up the whole in the 
 thought that Christ’s love in the disciples 5881] 
 become the full presence of Christ in the world. 
 [The connecting idea of the three parts is the 
 work of God, as accomplished by Christ, carried 
 on by the apostles, and to be completed in the 
 church, to the glory of God.—P. 5.1 
 
 Ver. 1. These words spake Jesus and 
 having lifted up His eyes, ec. [Ταῦτα 
 EAdAnGEe 6 Ἰησοῦς, Kai ἐπάρας τοὺς 
 ὀφϑαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπε. 
 The double καί (text. rec.) is not carelessness (De 
 Wette), but solemn circumstantiality of expres- 
 sion (Meyer). But ἐπάρας withoat καί is better au- 
 thenticated than ἐπῆρεν with kai.—P. S.}].—With 
 this expression the Nvangclist connects the prayer 
 of Jesus with the farewell discourses, making it 
 the sealing of the same. Prayer the blossom of 
 holy speech; meditation the root of prayer 
 [Christ prayed aloud, partly from the strength of 
 emotion which seeks utterance in speech, partly 
 for the benefit of His disciples (ver. 13), that Ile 
 might lift them up to the throne of grace and re- 
 veal to them and to the church the love and sympa- 
 thy of His heart. Such reflection, especially ina 
 prayer of intercession for others, is quite consist- 
 ent with the deepest spirit of devotion (comp. on 
 ch. xi. 42). The occasion made an indelible im- 
 pression on the mind of John, who depicts here 
 also the gesture and heavenward look of the 
 praying Lord.—P. 8. ] 
 
 To heaven.—Calvin: Quia cwlorum conspectus 
 nos admonet, supra omnes ereaturas longe eminere 
 deum. See the beginning of ‘* Our Father.’ We 
 could not absolutely infer from this remark by 
 itself, that Jesus offered up His prayer in the 
 open air, as Rupert and others affirm. Since 
 that fact, however, is otherwise established, the 
 expression gains in significance. 
 
 [In prayer the eye of faith is always instinc- 
 tively directed to heaven, as heaven is every- 
 where open, and angels are ascending and de- 
 
 scending. Heaven is the abode of the Hearer 
 of prayer and Giver of every good gift. Every 
 prayer of faith is a spiritual ascension. Christ 
 
 addresses God here as ‘“‘ Father,” xarep, simply, 
 six times in this prayer, not ‘‘ Our Father,” as 
 in the Lord’s Prayer, which is intended for the 
 disciples, nor “ My Father,” where He prays for 
 Himself only. Bengel: ‘+ Talis simplicitas appel- 
 lationis ante omnes decuit Filium Dei.’ He is the 
 Only Begotten Son of His Iather, we the com- 
 
614 
 
 THE GOSPEL ACCORDING TO JOHN. , 
 
 mon children of our Father (comp. John xx. 17). 
 The name of Father is the most endearing under 
 which we can know and address God, and which 
 ealls out all our feelings of filial trust and grati- 
 tude. Christ probably used the Aramean word 
 RAN, Abba, which passed into the devotional 
 vocabulary of Christians, Rom. viii. 15; Gal. iv. 
 6.—P. 8.] 
 
 The hour is come [ἐλήλυϑεν ἡ ὧρ αἹ.--- 
 The great, unique hour of decision by death and 
 
 resurrection, which are inseparable; the hour | 
 
 whose aim and consummation is the glorification 
 xii. 23: xiii. 1, 32]. 
 
 Glorify Thy Son [δόξασόν σου τὸν 
 vidv—cov placed first to give force to the petition 
 which, being the prayer of the Only Begotten 
 Son, can not be refused—iva (καὶ) ὁ υἱός (cov) 
 δοξάσῃ σέ.--Ῥ. 5.. δόξασον, conduct Him 
 into the state of δόξα, of glory. See ver. 5. 
 This glorification of the Son was fulfilled in the 
 Resurrection and Ascension, the ‘‘ unbounding ”’ 
 of Christ; similarly, the thence-issuing glorifi- 
 cation of the Father was fulfilled through the 
 outpouring of the Holy Ghost and the establish- 
 
 ment of the Church and of the gospel ministry. | 
 
 The interpretation of Didymus [De Wette. 
 Reuss’ * Manifest Me to them who know Me 
 not, is expressive of but one consideration: the 
 effect of Christ’s exaltation. ‘The communica- 
 tion to mankind of the true consciousness of 
 God” (Baur) is, apprehended monotheistically, a 
 glorification of the Father. ([Stier: ‘These 
 words are a proof that the Son is equal to the 
 Father as touching His Godhead. What creature 
 could stand before his Creator and say, ‘ Glorify 
 Thou me, that 1 may glorify Thee?’’’—The Son 
 glorifies the Father, not by adding to His glory, 
 but by making it known to men through tlre 
 Holy Spirit, who makes known and thus glorifies 
 the Son.—P. S.] 
 
 Ver. 2. According as Thou gavest Him, 
 ete. [Καϑὺὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης 
 capKoc|.*—The power over all flesh, received by 
 Christ, in His divine-human person, from God 
 [xiii. 3], and in spirit exercised by Him through 
 His spiritual victory, is the measure and index 
 of His hope of glorification. The infinite power 
 of His personality over mankind, the infinite 
 verification of that power in the self-humiliation 
 
 of His love, shall be the measure of His infinite | 
 
 glorification. —Over all flesh [πάσης σαρκός]. 
 —An Old Testament expression [col basar—all 
 mankind], not found elsewhere in John. A sol- 
 emn emphasizing of the universalism of His des- 
 
 tination for the whole human race; the designa- | 
 
 tion applied to mankind is significant not only | 
 
 of its antithesis to the spiritual life of Christ, 
 but also of its susceptibility of salvation. This 
 power over all flesh is expressive, therefore, of 
 the magnitude of His expectations with regard 
 to the spread of His gospel. See Phil. 11. 6 ff. 
 
 them He should give, e/c. [iva πᾶν ὃ δέδω- 
 
 κας αὐτῷ, δώσῃ (al. δώσει) αὐτοῖς ζωὴν 
 
 aiaviov)].—aA select number is not here meant by 
 this; the peculiar expression (πᾶν, αὐτοῖς) brings 
 out the fact that the Father has given Hima 
 
 * {Ewald begins a new sentence with καθώς, which is con- 
 eluded in ver. 4, so that ver. 3 is parenthesis. Against this 
 eonstruction see Meyer.—P. 8.] 
 
 | design is inseparable from the other. 
 
 great, unitous collectivity in the creation ;—a 
 mass limbing and sundering into individual 
 members, as men, successively exercising, and 
 departing in, faith, come into possession of eter- 
 nal life. The collective mass of created beings, 
 souls destined for salvation is necessarily broken 
 up into individual members, for every man 
 must smgly attain to saving faith; this individu- 
 alization, however, is but conducive to a higher 
 unity. See ver. 21. His glorification is, it is 
 true, an end in itself; nevertheless. it also aims 
 at the bliss of believing humanity; and the one 
 The design 
 of the creation of the world is the glorification 
 of God and Christ in the blessedness of men; 
 such, likewise, is the design of the redemption. 
 The Father is to be glorified by the diffusion of sal- 
 vation in Christ, the dissemination of eternal life. 
 
 Ver. 3. Now this is the eternal life [airy 
 δέ ἐστιν ἡ αἰώνιος CwH].—Loy αἰώνιος, see 
 ch.i.4; ili. 16,86. According to the Prologue, 
 the Logos appears in the fundamental forms of 
 light, life, and love; and His absolute life (1 Tim. 
 vi. 19) 15 communicated to believers, through the 
 Holy Ghost, as the fundamental impulse and 
 might of eternal life. Life is an appearing from 
 within outwards, in the form of self-development; 
 eternal life is an eternal self-rejuvenating and 
 appearing; it is life in the eternity of Gud, in- 
 clusive of all times and spaces; the eternity of 
 God in the power of life; an unobstructed self- 
 developing beyond the wons. The belicver has 
 the unily of eternity in the manifoldness of life and 
 the manifoldness of life in the unity of eternity.* 
 ‘If we define life as the undisturbed self-de- 
 velopment of the idea implanted in the being, the 
 term signifies, subjectively, self-gratification, 
 bliss,—objectively, the glorification of the finite 
 life in the divine.” Tholuck. Chap. xv. 1-3. This 
 is, αὕτη δέ ἐστιν. Not metonymically: hoe modo 
 paralur (Beza, ete.), but by way of explanation: 
 herein it consists, in respect of its principle. 
 
 That they must know Thee [iva yivoo- 
 Kooi (yev@oKkovot) «αὐ τὸν wbvov 
 ἀληϑινὸν teov—the distinctive truth of the 
 O. T.—kai ὃν ἀπέστειλας ᾿Ιησοῦν Xpia- 
 76v—the distinctive truth of the N. T.]. wa. 
 Eternal life at the same time an eternal, unob- 
 structed striving, or further striving, toward a 
 goal continually attained and as continually set 
 afresh.¢ See the Trextuan Notes. The tendency 
 toward the knowledge of God is not distinct and 
 separate from that toward the knowledge of 
 Christ; they are in reality one; the essential, 
 true tendency of man. To this bias there is an 
 objective and a subjective definitiveness. 
 
 I. The objective. Meyer after Liicke: A (con- 
 fessionally distinct) summary of belief in anti- 
 thesis to the polytheistie (τ. μόνον ἀληϑ. ϑεόν), 
 and Jewish κόσμος (which latter rejected Jesus 
 as the Messiah). The distinction of the true 
 
 That all which Thou hast given Him, to | “od and His Ambassador emphasizes the person- 
 
 ality of God and Christ, and lays stress upon the 
 
 * [Webster and Wilkinson: “ As elsewhere, so here most 
 especially, it is important to notice that ζωή in this connexion 
 does not mean merely conscious existence, nor αἰώνιος merely 
 endless duration ; but by ¢. αἰών. is signified ‘the life belong- 
 ing to eternity,’ the highest kind and state of being of which 
 the creation is capable.’—P. 8.] : 
 
 + (Godet: ἵνα est mis au liew de ὅτι, parce que la con- 
 naissance est présentée comme un but ἃ atteindre.—P.8.] - 
 
2 CHAP. XVII. 1-26. 
 
 515 
 
 knowledge of it as the condition of life and de- 
 velopment for the human personality (in opposi- 
 tion to Pantheism). The objective definitiveness 
 of the expression requires that Christ should 
 speak of Himself in the third person; He sub- 
 sequently returns to éy,—The only true God 
 
 τὸν μόνον ἀληϑινὸν ϑεὸν, comp. μόνος 
 σοφὸς ϑ.. Rom. xvi. 27 ; μόνος ὕσιος κύριος, Rev. xv. 
 4,—P.8.]. The only essential, real God ;---ἀλη- 
 Yiwoc in antithesis to the unreal, symbolical and 
 mythical gods of the world, not of the Gentile 
 world alone, but also of later Judaism in its 
 estrangement from the faith of revelation, 1 Joln 
 νυν. 20: Rev: v. 7; 1 Thess. i. 9... It is the God 
 of revelation in Christ, the God and Father of 
 our Lord Jesus Christ, Eph. i. 8; not in anti- 
 thesis to the Old Testament idea of God orto the 
 idea of Christ, but in antithesis to all false and 
 obscured belief in God; hence God as He reveals 
 Himself in Christ, distinct as to His divine con- 
 sciousness and distinguished from Christ.—And 
 Him whom Thou hast sent, Jesus Christ. 
 Tholuck: Not Moses, not a prophet, could have 
 been named in this co-ordination, by the side of 
 God, but He only who could say: ‘he that seeth 
 Me, seeth the Father.” Calvin: Sensus est, Dewm 
 mediatore tantum interposito cognosci. At the same 
 time, however, the modification of God’s and 
 Christ’s personality must be observed. Where 
 God is rightly known, He is known as the μόνος 
 ἀληϑινός ; where Jesus is rightly known as the 
 Sent of God, He is known as the Χριστός. In 
 opposition to this, Tholuck says: According to 
 the Christological view, the Father is not known 
 along with the Messiah, but én Him, chap. x. 88; 
 xiv. 7, 8; viii. 19. But itis just in the distinc- 
 tion of the two personalities that true knowledge 
 of God in Christ is consummated. 
 
 Several explanations present themselves: 
 
 (1) Augustine, Ambrose [ Hilary] and others: As 
 though it were written: {716 et, quem misisti, Jesum 
 Christum, cognoscant solum verum deum.* This is 
 contrary to the text, though from the distinction 
 of Christ from God the Arians and Socinians draw 
 an unjust inference against the divine nature of 
 Christ, the knowledge of God being indissolubly 
 connected with the knowledge of Christ. 
 
 (2) The two terms are nomina propria in undi- 
 vided unity (Tholuck, Luthardt).¢ Im such case, 
 however, too great a portion of the weight of the 
 passage would be transferred from the objective 
 to the subjective side, the knowing. 
 
 (3) Tov μόνον, ete. is predicate to oe, Χριστός 
 is predicate to: ‘* Whom Thou hast sent,” Jesus 
 (Cierikus, Nosselt and others). 
 
 * [This would require in Greek: ἵνα γιν. oe x. "Ino. xp 
 ὃν ἀπέστ., Tov μόνον ἀληθινὸν θεόν. ‘The fathers adopted 
 this forced interpretation to escape the Arian conclusion that 
 Christ was of a different and created substance, and subordinate 
 to the Father. But the juxtaposition of Christ with the Fa- 
 ther in connection with all that follows (comp. ἡμεῖς ev, ver. 
 22), is quite inconsistent with Arianism and Sociniauism. 
 God is here called ἀληθινός, not in distinction from His Son, 
 but from idols and quasi-divinities. Christ, as to His divine 
 nature, is Himself called ὃ ἀληθινὸς θεός, 1 John v. 22. Al- 
 ford: **I do not scruple to use and preach on this verse (John 
 xvii. 3) as a plain proof of the co-equality of the Lord Jesus 
 in the Godhead.”"—P. §.] 
 
 + (So also the E.V., Liicke, ed. III., Godet, Alford, and 
 most English commentators. Comp. ch. i. 17; 1 John i. 3, 7, 
 and especially the Pauline epistles where ᾿Ιησοῦς Χριστός is 
 the usual designation of the divine-human Mediator.—P. §.] 
 
 ὦ [So also Liicke, ed. II, Meyer and Ewald. But then we 
 
 (4) Χριστός is the subject; the predicate is con- 
 tained in ὃν ἀπέστειλας (De Wette). : 
 
 The last two interpretations lay too great stress 
 upon the ideal on the objective side. We must 
 not apprehend the modifications as predicates, 
 declarative of doctrine, but as definitions, ex- 
 planatory of the nature of Father and Son, or 
 definitive nomina appellativa. 
 
 IL. Subjective definiliveness of the sentence. ‘*The 
 schools, after the precedent of Augustine, held 
 γινώσκειν to bea proof of the beatitudo intuitiva 
 wternitatis; in the Hegelian period it was con- 
 sidered to prove the dignity of speculative 
 science. But even Greek exegesis recognizes 
 the practical yalue of the term; Cyril: τὴν ἐν 
 ἔργοις πίστιν, Calov.: ποία practica, better: 
 experimental knowledge. Sce chap. vi. 19.” 
 Tholuck. Still, we cannot overlook the fact that 
 the whole experience of faith is teleologically 
 leveled at its consummation in contemplative 
 knowledge (Matt. v. 8; 1 Cor. xiii. 12). John 
 recognizes no knowledge that is not practical, 
 but also no practice whose aim is not seeing. 
 The term knowing is so centrally poised between 
 believing and secing, as to embrace both, as well as 
 mark the transition from the first to the second.* 
 
 Ver. 4. I glorified Thee on the earth 
 [ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς, τὸ ἔργον 
 τελειώσας (rec. ἐτελείωσα). The aorists are 
 proleptical and should not be rendered as per- 
 fects as in the E, V.—P. 8.]—Foundation of the 
 foregoing petition. This not in the sense of 
 urging His claims to being glorified by the Fa- 
 ther on the score of legal merit, but in a sense 
 that presents Him as intimating that, by His 
 glorification of the Father, He has prepared the 
 moment of His own glorification, and that He 
 may now expect such glorification as a recom- 
 pense agreeable to the fundamental law of the 
 kingdom of love and righteousness. In ver. 1 
 He modified the succession thus: Father, glorify 
 the Son, that the Son may glorify Thee; now Ile 
 says: I glorified Thee, now do Thou glorify 
 the Son. ‘Vo ayoid a mingling of the conceptions, 
 we must admit the question to be here of a pre- 
 liminary glorification of the Father through the 
 Son. And this is Christ’s meaning; He says: I 
 glorified Thee on the earth, and in elucidation 
 of these words He adds: I have finished the 
 work, ete. In His doctrine and life He had 
 manifested the Father conformably to the grace 
 and truth of the latter, chap. i. 17. He could 
 lay this work before the Father as finished and 
 complete. Augustine and Gerhard understand 
 by these words the sacrifice of Christ’s death, 
 of which He speaks, say they, as from the stand- 
 
 .-.ὄ.... 
 
 would expect {ΠῸ article before χριστόν, as in all the eighteen 
 
 passages of Johu where χριστός occurs without Ιησοὺς, ex— 
 
 cept ch. ix. 22 (ὁμολογήσῃ χριστόν). Meyer thinks that 
 
 Christ prayed in Hebrew, TVW pIvi?, but this is by 
 selon 
 
 no means certain, and would not affect Greek usage. Comp. 
 also 1 Jobn ii. 22; iv. 3; v. 1, 6; 2John 9, and the later 
 writers, e.g. Hegesippus in Euseb. H. E. 11. 23: ὅτι ᾿Ιησοῦς 
 ἐστὶν ὃ xXploTos..... κινδυνεύει πᾶς ὃ λαὸς ᾿Ιησοῦν τὸν 
 χριστὸν προσδοκᾶν. Moreover, the predicate under which 
 Christ is to be known, is already expressed by ὃν ἀπέστεϊλας. 
 —P.8. 
 
 * (Godet: “1 écriture prend toujours le mot CONNAITRE dans 
 un sens plus profond. Quand il s agit du rapport de deux 
 (personnes, ce mot désigne la parfaite intuition que chacune ὦ 
 de VU étre moral de_V autre, leur rencontre dans le méme milieu 
 lumineux.”—P. 8.] 
 
516 
 
 point of its consummation. ‘Most commenta- 
 tors, even Grotius, at least consider it (the death- 
 sacrifice) to be jointly included by prolepsis; 
 Socinian exegesis alone absolutely excludes it. 
 The fact that vers. 6-9 speak exclusively of 
 Christ’s doctrinal ministry is not decisive in 
 favor of such exclusion.” Tholuck. It is more 
 decisive, however, that Christ here reckons His 
 death as comprising ope point in the J ather’s 
 glorification of the Son. Hence it is doubtless 
 in the more limited sense that He has been speak- 
 ing of the work which the Father has commanded 
 Him to do; in a sense similar to that of the 
 words: I must work as long as it is day; the 
 night cometh, eée., chap. ix. 4. Now, however, 
 this work is brought to a conclusion; He makes 
 His high-priestly offering of Himself and seals 
 that with His Passion. The Passion comes under 
 consideration as the conclusion of His obedient 
 doing. See also the καὶ νῦν δόξασον μὲ ob 
 
 Ver. 5. And now glorify Me, Thou, Fa- 
 ther, with Thyself [kai viv δόξασόν με 
 ov, πάτερ, παρὰ σεαυτῷ TH δόξῃ ἢ 
 εἰ yov].*—Although the mortal suffering ef 
 Jesus should indirectly conduce to the glorifica- 
 tion of the Father (see ver. 1), it must be 
 primarily a glorification of the Son; His glorifi- 
 cation by death, resurrection and ascension. 
 Christ henceforth conducts Himself passively ; 
 the Father assumes the active. With Thyself, i.e. 
 not simply in heaven, but in His submissive re- 
 signation to God, in His going to the Father, in 
 His being in God (Col. 111. 3), in antithesis to 
 His life in the world hitherto. He has glorified 
 the Father in this world and from this world; 
 the Father is to glorify Him in the other world 
 and from the other world. [παρά denotes closest 
 proximity and equality with personal distinction, 
 ‘«with Thyselfas Thy fellow ;” comp. i. 2.—P. 5.1 
 
 With the radiance of glorification [τῇ 
 δόξῃ, the glory].—It is the real glory which 
 Christ, as the Son of God and the λόγος, possessed, 
 as the medium of the world, before the ex- 
 istence of the world; at once the ideal 
 radiance of glorification which He then, as 
 the future divine-human Lord of glory, had 
 in the view of God, and the ideo-real ra- 
 diance of glorification of His eternal nas- 
 cency and advent from the beginning: For 
 Christ in His glorification, did not merely re- 
 ceive back that which He once possessed in 
 the yop) Ceod (Phil. ii. 6; Johni. 1); He also 
 newly received a glory destined Him from the 
 beginning and from the beginning in embryo, as 
 the ideo-real fundamental impulse of the world 
 (see the Prologue). Accordingly, the interpre- 
 tation which apprehends this δόξα ideally alone, 
 as significant of the destinatio divina (the Socini- 
 ans, Grotius, Baumg.-Crus.), is inadequate; and 
 inadequate is also the view which would limit 
 
 * [Alford has a good note here: “ Notice the correlation, 
 which Meyer has pointed out, between ἐγώ oe before, and 
 pe ov now. The same Person (ἐγώ) who had with the Father 
 glory before the world, also glorified the Father in the wor'd, 
 and prays to be again received into that glory. A decisive 
 proof of the unity of the Person of Christ, in Mis three 
 estates of eternal prae—existence in glory, humiliation in the 
 flesh, and glorification in the Resurrection-Body. This 
 direct testimony to the eternal prae-existence of the Son of 
 God has been evaded by the Socinian and also the Arminian 
 interpreters by rendering εἶχον -τοῦ habebam destinatione tua,’ 
 ttrot., Weistein.”—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the reference of the words to a re-reception of 
 the original real glory (Meyer after some an- 
 cients). Beit observed that the future divine- 
 human glory was assured to the Son along with 
 His eternal Logos-glory. It is a question how 
 the δόξα which, according to John i. 14, He mani- 
 fested even in the state of humiliation, must be 
 distinguished from that other δόξα. The divine 
 highness or majesty consists in the limitless, un- 
 obstructed self-manifestation of God in omnipo- 
 tence and omnipresence or in erealive werking and 
 appearing ; the divine lowliness, or self-divestment 
 of Christ, consists in a self-limitation within the 
 divinely appointed limits of judgment and suffer- 
 ing,—limits actualized in the counter-operations 
 of the world against the Holy One; this self- 
 limitation is carried to impotence, as the antithe- 
 sis to omnipotence, and to death, as the antithesis 
 to omnipresence :—only, however, that it may thus 
 be all the more gloriously manifested in the δόξα 
 of grace and truth. First, omnipotence and 
 omnipresence stood forth, limitless, and grace 
 and truth were, as yet, hidden; then grace and 
 truth advanced ; so boundless these, that omni- 
 potence and omnipresence appeared to vanish 
 behind them. The new condition of Christ, how- 
 ever, will consist in the glorifying of His grace 
 into omnipotence, and of His truth into omnipres- 
 ence, or of His self-divestment into majesty. Dog- 
 matically defined: At first, alone the *‘ physical” 
 attributes of Ged are, in the Logos, exhibited in 
 the creation of the world. In the redemption 
 of the world, the ‘‘ethical” attributes are 
 exhibited in the self-humiliation of Christ. 
 In the glorification of the world, the *‘ethi- 
 cal” and “physical” attributes are to shine 
 united, as a manifestation of the majesty of 
 Christ. And so the new glory of Christ shall be 
 an eternal synthesis of the glorta mediutoria 
 (which Lampe considers as the sole meaning of 
 the text) and the primordial majesty (Heb. 1. 3); 
 this latter, however, must not be described as 
 the quality ‘* by which God is God,” unless we 
 are prepared to understand by it the glory of 
 God as the sum of all His attributes. 
 
 Ver. 6. I manifested Thy name to the 
 men,efe. [ἐφανέρωσά cov τὸ ὄνομα τοὶς av- 
 ϑρώποις οὺὗς ἔδωκάς μοι ἐκ τοῦ κόσμου]. 
 IIere begins the intercession for the disciples. 
 Ife introduces it with a rationale; they are not 
 simply worthy of His intercession; God’s eyes 
 must be fastened upon them as bearers of His 
 name and Christ’s work. The great work of 
 manifestation must in them be protected and 
 secured.—Manifested Thy name.—Such, in 
 one word, was Christ’s work hitherto. The name 
 of God, its specific self-manifestation in the Son, 
 and, with that name, the God of Christ, the per- 
 sonal, heavenly Father, was distinctly manifested 
 to men by the word, work, and life of Christ. The 
 prophetic office of Christ is completed in an abso- 
 lute manifestation of God. Though the disciples 
 were not yet enlightened to gaze into this revela- 
 tion, it, nevertheless, was finished, as regarded 
 its objective elements. The men whom Thou 
 gavest me.—[oidc¢ ἔδωκάς pot Ex τοῦ κόσ- 
 μου]. The disciples (see vers. 8, 11, and chap. 
 xvi. 30). God gave them to Him through His 
 election, through the attraction drawing them to 
 the Son, and through the power of His calling, 
 
CHAP. XVII. 1-26. 
 
 Christ then defines the process of development 
 exhibited in their conversion :— 
 
 1. Thine they were. [σοὶ ἦσαν]. Not 
 merely in the general cense in which all things 
 belong to Ged (Cyril), but as Israelites without 
 guile (see chap. i. 47; iii. 21); per fidem Veleris 
 Test. (Bengel.) 
 
 2. Thou gavest them to Me.—[kai ἐμοὶ 
 αὐτοὺς EdwKkac]. The before-mentioned con- 
 siderations of this giving became manifest and 
 realized in the calling, chap. x. 27. 
 
 3. And they have kept Thy word. 
 [καὶ τὸν λόγον cov τετήρηκαν]. Though 
 it is still necessary that they should be sifted, 
 they have stood the main test, and have not suf- 
 ferel themselves to be entangled in the apostasy 
 of Judas. To Christ’s eyes, they do already 
 issue victorious out of temptation (see chap. 
 viii. 51). 
 
 4. Now they know that all, ee [νῦν 
 ἔγνωκαν (Alexandrian form for éyvakaczcv) 
 ὅτι πάντα, κ. τ. Δ.]. Their filelity has been 
 rewarded by the beginnings of a higher faith- 
 knowledge, or cognition of faith, as they have 
 already testified. See chap. xvi. 30. Their 
 knowledge is the knowledge that everything 
 which has been given to Christ, 2. e., His doc- 
 trine (De Wette), and particularly His work 
 (Luthardt), is οὐ God; ἃ. ¢, they know God in 
 Christ. They know the words of Christ to be 
 divine by the works, the works by the words; 
 the latter method Christ brings out with special 
 prominence (as the higher way of knowledge, 
 see above, chap. xiv. 11), in order to explain 
 how they have attained to their faith-knowledge. 
 They have received in faith Christ’s words which 
 He gave them. From this frwst in the divine 
 words confided to them by Him, there has sprung 
 a true cognition of the divine nature of Christ 
 (they truly knew that Iam come forth from 
 Thee, ver. 8), and thereby a belief in His divine 
 mission to the world, in which mission theirs 
 should now be rooted, has been mediated (they 
 believed that Thou didst send Me). The 
 Aorists [ἔγνωσαν and ἐπίστευσαν) jointly 
 serve as an elucidation of the Perfect: vov éy- 
 vokav.—such are the reasons why Ile prays ior 
 them. 
 
 [Ver. 8. For I have given them the 
 words wiich Thou gavest me, ὕτε τὰ 
 ῥήματα ὦ ἔδωκάς (gavest; so A. B. C.D.) 
 Lachm., Tischend., Alf., Weste. versus δέδωκάς, 
 hast given, which is supported by δὲ, L. X. and text. 
 rec.) pot, δέδωκα αὐτοῖς. ‘On the truth 
 of this saying stands the whole fabric of creeds 
 and doctrines. It is the ground of authority to 
 the preacher, of assurance to the believer, of 
 existence to the church. Τὸ 15. the source from 
 which the perpetual stream of Christian teach- 
 ing flows. All our testimonies, instructions, 
 exhortations, derive their first origin and con- 
 tinuous power, from the fact that the Father has 
 given to the Son, the Son has given to His ser- 
 vants, the words of truth and life.’ Bernard, 
 Progress of Doctrine in the N. T. (1867) p. 25.— 
 Res: 
 
 πὰ 9. I pray (am praying) ἴον them; I 
 pray not (am not praying) for the world, 
 ete.—[éyO περὶ αὐτῶν ἐρωτῶ" ov περὶ 
 τοῦ κόσμου ἐρωτῶ, ἀλλὰ περὶ ὧν Jé- 
 
 517 
 
 Owkadc fot, 6TL cot etourv]. The grand 
 stress of this intercession is contained, 1. In the 
 ἐγώ; 2. in the fact that the proposition, Z pray 
 for them, is first simply laid down, then 3. nega- 
 tively expressed: not for the world; 4 positively 
 expressed: but for them; the motives assigned 
 being: they have been given Me by Thee, and they 
 are Thine. The expression: not for the world, 
 is doubtless of dogmatic moment (which Meyer 
 denies); it is, however, destitute of a predestina- 
 rian import (Calvin, Lampe; pro quious Christus 
 non oral, pro tis non satisfecit, and others; see ver. 
 20; Matt. v. 44; Luke xxiii. 34).”’* It is signi- 
 ficant of the purely dynamical view of the world 
 and arrangemeut of the Gospel. By means of 
 this dynamical principle, first concentrated in 
 Christ and henceforth to be concentrated in His 
 apostles, the world, as world, is to be clean done 
 away with. Christ does not work by a fire of 
 sparks, sprinkling them incidentally, one here 
 aud one there; His working is a concentrated 
 central fire of absolute, positive resurrective 
 force, which fire takes hold of the world in the 
 centre of her receptive susceptibility, in order to 
 her transformation. It is the strict vital law of 
 the concentration of the divine power of the 
 Gospel, archetypally declared in the calling and 
 isolation of Abraham, typically set forth in the 
 separation of Israel, and still continuing in the 
 regulations which Christ has made for the de- 
 velopment of His church (see Acts i. 4, 8). But 
 the expression of Christ does not bear simply an 
 ideo-dugmatical emphasis ; it has, resulting from 
 the ideo-dogmatical, also an affectionate emphasis: 
 I pray, above all things, for these, who are Thine 
 as the fruit of the Old Testament, and Mine as 
 the firstlings of the New Testament; similarly, 
 the expression has a religious force: the δόξα of 
 Thy name is concerned; that δόξα is henceforth 
 entrusted to them; it must be secured in them, 
 must, through them, become universal in the 
 world as the principle of the world’s glorification. 
 This expression of supreme entreaty, however, 
 
 * [Calvin (like Augustine, Luther, and Melanchthon) expres- 
 ses himself moderately, and cannot be quoted in favor of the 
 supralapsarian doctrine of a limited atonement, but rather 
 held that Christ's atonement, though efficient only for the elect, 
 is yet intrinsically sufficient for all. Lampe’s explanation is 
 much more harsh, and concludes with the revolting words: 
 Dum Jesus eos ab tntercessione sua excludit, declarat, se eorum 
 sacerdotem non esse adeoque morten pro vis non obiturum. Tan- 
 tum aberat.ul pro vis orare deberet, ut potius corunr interitum ex- 
 petit omnesque dirus inillos pronunciet. Among modern com- 
 mentators Hengstenberg defends this interpretation; he 
 refers tol John ν. 16 (ἔστιν ἁμαρτία πρὸς θάνατον, ov περὶ 
 ἐκείνης λέγω ἵνα ἐρωτήσῃ), as a parallel, and distinguishes 
 between the susceptible world, which is an object of inter- 
 cession (John 1. 29; iii. 17; iv. 42), and the anti-Christian 
 world which cannot receive the truth (xiv. 17), and which 
 is as little an object of intercession as the ἄρχων τοῦ κόσμου, 
 but rather of the curses of God (Ps. Ixxix. 10; Acts vi. 10). 
 Then he quotes Luther, who says: ‘“*‘ How squares His refusal 
 to pray for the world with His teaching us, Matt. vy. 44, that 
 we are to pray even for our enemies? This is in brief the 
 answer: to pray for the world and not to pray for the world 
 must both be right and good. For soon after Hesays Himself: 
 ‘ Neither pray I for these alone, but for them also who shalt, 
 belicveon Me through their word.’ These very persons must yet 
 be of the world, He must therefore pray for the world for the 
 sake of those who are yet to come forth from the world. St. Paul 
 was certainly of the world, when he persecuted and killed 
 Christians, yet St. Stephen prayed for him and he was 
 converted. hus, too, Christ Himself prayed on the cross 
 (Luke xxii. 34). Itis thus true that He prayed for the 
 world, and does not pray for the world; but this is the dis- 
 tinction: In the same way and in the same degree in which 
 Christ prays for them that are His, He does not pray for the 
 world.” —P. 8.] 
 
518 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 is simultaneously the expression of confidence: 
 in them Thy divine work and Mine shall be made 
 secure in the world. 
 
 [ Bengel, Meyer, Stier, Luthardt, Alford, etc. ex- 
 plain in substance: Iam not praying for the world 
 now and in this manner (hoo loco, tempore, et his ver- 
 bis), but I shall do so afterwards, vers. 20, 21. 
 But this appears somewhat trivial, and does not 
 give the exclusion the fullforce. The words οὐ περὶ 
 Tov κύσμου ἐρωτῶ, are intended to justify and to 
 emphasize the intercession of Christ for His own. 
 The whole sacerdotal prayer is not offered for 
 the outside world atall but only for His disciples, 
 first for those whom He had already called out. 
 ofthe world (6-19) and then for those who should 
 hereafter come out of the world and believe in 
 Him (περὶ τῶν miorevdvtwr, ver. 20 ff), The 
 world appears, even in vers. 20, 21, 23, not as an 
 object of intercession, but as a hostile force, 
 against which He asks the protection of the Fa- 
 ther. Yet by the preservation and perfection of 
 Christ’s church in holiness and unity, which is 
 the direct object of this prayer, the world itself 
 is at last to be brought to believe in the divine 
 mission of the Son, ἵνα 6 κόσμος πιστείῃ ὅτι ob 
 pe ἀπέστειλας, vers. 21, 23. Hence the exclusion 
 of the world is not absolute (in the sense of 
 supralapsarian commentators), but relative. 
 On proper occasions Christ did pray for the un- 
 godly world, even His murderers (‘‘ Father for- 
 give them,” Luke xxiii. 84, adding, however, as 
 a motive not, as here, “they have known,” ver. 
 11, but on the contrary, “they know not what, 
 they do”); and He especially commands us (o 
 pray for our enemies (Matt. v. 44), as Stephen 
 prayed for the persecuting Saul (Acts vii. 60). 
 For Christians we should pray that God may 
 preserve them from the world and the devil, for 
 the ungodly world, that it may cease to be worldly 
 and believe in Christ.—P. 8. ] 
 
 Ver. 10. All things that are Mine are 
 Thine.—[ra ἐμὰ πάντα σά ἐστιν, καὶ τὰ σὰ 
 éud. The E. V. “All Mine is Thine” may be 
 understood of persons only, while all things, the 
 Godhead itself included, are meant. Comp. Al- 
 ford.—P. 5.1 He gives prominence to the worth 
 possessed by the disciples as the objects of His 
 intercession. As Christ’s property, they are the 
 property of God; as God’s property, they are 
 the property of Christ; and since He is glorified 
 in them, the δόξα of Christ, which is the δόξα of 
 God, must be protected in them. 
 
 Ver. 11. And I am (henceforth) no more 
 in the world [καὶ οὐκέτι εἰμὶ ἐν τῷ 
 κόσμᾷ]ἅ. Thisis the motive for His urgent, pro- 
 vident petition. He is departing out of the 
 world, they remain in the world and so will be 
 needing special protection. The words: and I 
 come to Thee [κἀγὼ πρὸς σὲ ἐρ yomac], can- 
 not be regarded as a mere repetition of the decla- 
 ration: “1 ΔΠῚ no more,” ete. On the contrary, 
 the position and task of the disciples in the world 
 shall be assured by Christ’s coming to the Father 
 with His intercession. In the first place, the 
 going away of Christ is expressed, as perilous for 
 the disciples who remain here; and, secondly, 
 His going home is intimated, as the indemnifica- 
 tion for the disciples, whose position and task 
 are here. 
 
 Hence the apostrophe: Holy Father [πάτερ 
 
 aye]. God is to be the holy Father to Christians 
 in this world when Christ has gone away.* God, 
 in His holiness, is entirely separated from the 
 unholy world, in order that He may belong en- 
 tirely to the world that is to be sanctified: so, 
 the Holy. He is the holy Father (ver. 11) of the 
 Son who sanctifies Himself for His own, 7. e., goes 
 away from both them and the world, in order to 
 be entirely devoted to them and, through them, 
 to the world (ver. 19), that they too may in this 
 sense be sanctified in His truth, ver. 17. The 
 petition itself: keep them in [better than 
 through of.—E.V.| Thy name, ete. [τήρησον 
 αὐτοὺς ἐν τῷ ὀνόματί σον. Inthereve- 
 lation for Christian knowledge, as in Chiristian 
 knowledge of revelation,—in that consciousness 
 of God which Christ entertained. 
 
 Which (whom) Thou, efe. [0 (otc) 
 δέδωκάς μοι. The reading ᾧ (see Texr. 
 Notes) is by Meyer and others, supported by 
 Cod. D., considered to stand by attraction for 6 
 and to relate to the name of God [ἐν τῷ ὀνόματί 
 oav|. We must acknowledge that we have dif- 
 ficulty in reading: ‘* Thou hast given me Thy 
 name,’’—the name of the Father and that-of the 
 Son not being mingled. From this difficulty the 
 Recepta [which reads otc, whom] has doubtless 
 arisen. We, therefore, prefer toread ᾧ as Dativ. 
 instrum. [by which], in perfeet accordance with 
 the sense of vers. 6 and 12, and interpret the pas- 
 sage thus: through My manifesting Thy name 
 unto them, in Mine ofiice as Thine Ambassador, 
 they did believe on Me and are thus become 
 Mine. On the glorification of the Father through 
 Christ as His Ambassador, through whom the 
 Father operated, the glorification of the Son is 
 founded. Since, however, the instrumental con- 
 struction is scantily supported and a stronger 
 expression might be expected for it, we suffer 
 the interpretation given in the translation [den, 
 which | to stand, only explaining the term: which 
 Thou hast given Me, by: which Thou, with Thy 
 revelation, hast confided to Me. a 
 
 [Stier says that © can bear no proper meaning. 
 One feels tempted with Bengel and Godet to read ὃ, 
 and to refer this not to ὄνομα, but to the disciples, 
 as equivalent to οὕς, just as in ver. 2, πᾶν ὃ δέδωκας 
 —airow), and ver. 24, if ὃ be the proper reading 
 there. But ὃ is very poorly supported, though 
 it may more easily have been changed by mis- 
 take into ᾧ, than into οὕς. The reading of the 
 text. rec. (sustained by D.2and Vulg.) is no doubt 
 the easiest and falls in best with the style and 
 general sentiment of John, comp. vers. 6,9. But 
 inasmuch as ᾧ has all the weight of external testi- 
 mony (δὲ. A. B. C., Syr., ete.) and is adopted by 
 the best critical editors (Lachmann, Tregelles, Al- 
 ford, Tischendorf, Westcott), we must give it the 
 preference. The name must mean the essential 
 revelation which the Father made to the Son, 
 and the Son to the world (Luthardt), or rather 
 the peculiar atiribute of Saviour, Jehovah our 
 Righteousness. (Alford and Wordsworth). There 
 is, it is true, no strict parallel passage where 
 od is said to have given 7715. name to His Son, 
 but an approach to it, Ex. xxiii. 21: ‘*My name 
 is in Him,” viz., the angel of the covenant; comp. 
 Is. ix. 6; Jer. xxiii. 6, and especially Phil. ii. 9, 
 
 * {What a blasphemous profanation to call a mortal, sinful 
 man, like the pope, “ holy father !”—P. 5.} 
 
CHAP. XVII. 1-26. 
 
 519 
 
 10, ‘God hath given Him a name (ὄνομα, but not 
 His name) above every name, that at the name 
 of Jesus every knee should bow.” —P. 8. ] 
 
 The motive of the prayer is: whom Thou hast 
 given Me. As the name of the Father is given 
 Him for the disciples, so the disciples are given 
 Him for the name (the Gospel of the New Cove- 
 nant is for the called of the Old Covenant in the 
 wider sense, and contrariwise). Purpose of the 
 prayer: ἵνα ὦσιν ἕν. Meyer makes the iva relate 
 to ὃ δέδωκάς μοι, instead of to τήρησον, as is usual. 
 The latter references, however, is the more obvious 
 one, for the full development of the unity of be- 
 lievers arrives as the fruit of their conserva- 
 tion.” It is a question of consummate oneness 
 (see ver. 22). 
 
 That they may be one as we [iva ὧσιν 
 ἕν καϑὼς ἡμεῖς. Throughout the high- 
 priestly prayer, Carist brings into view the one- 
 ness of the disciples asthe mark of their matured 
 discipleship: the sign that they are one in the 
 name of the Father of Christ. ‘The living, known 
 name of God has this unifying power. As it is 
 the bond of union between the Father and Son, 
 it is, in like manner, to be the bond of union 
 among the disciples. In the true, living con- 
 sciousness of God is the divine life of love, the 
 unity of divine revelation and human religion, 
 the unity of human faith and the unity of human 
 ethics, Eph. iv. 6. [Alford: ‘*The oneness here 
 is not merely harmony of will or of love,—as 
 some have interpreted it, and then tried to weaken 
 the Oneness of the Golhead by the «ca%ac.—but 
 oneness by the indwelling of the Spirit of Christ, 
 the gift of the covenant (1 Cor. vi. 17), and ulti- 
 mately oneness of nature, 2 Pet. i. 4, where the 
 ἐπαγγέλματα. δεδώρηται answers to the ὄνομα 6 
 δέδωκάς μοι here.”’ Godet: ‘Les mots commu NOUS 
 signifient que, comme c'est par la possession de Ues- 
 sence divine que le Pere et le Fils sont un, c'est par la 
 commune connaissance de cette essence (le nom) que 
 les disciples pouvent aussi rester un et étre individ- 
 uellement gurdés.” Yet the community of the 
 spiritual life derived from Christ, must be added 
 to the community of knowledge —P. 5.1 
 
 Ver. 12. While I was with them (in the 
 world) [ὅτε yuyv wer αὐτῶν] Further 
 explication of the words, ver. 11.—I kept them 
 [épi2aga]. ᾿Εγώ with emphasis. Held them 
 fast in Thy name. Their natural inclination 
 tended ever out of the bounds constituted by the 
 consciousness of God and by Christ’s view of the 
 world; His faithfulness held them fast within 
 these limits, and, as souls given Him by the 
 Father (see the Texruat Nore), He watched over 
 them faithfully. Φυλάσσειν is an intensified ex- 
 pression of His vigilant care over them. He 
 guarded them as the faithful Shepherd of the 
 souls entrusted Him by the Father.—And hone 
 of them perished except the son of per- 
 flition [kai οὐδεὶς ἐξ αὐτῶν ἀπώλετο 
 εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας. Christ does 
 not say, “1 lost none”? (comp. ch. xviii. 9, where 
 no exception is made), ‘Judas lost himself.’’ 
 Even after the betrayal he might have been saved 
 if he had in true penitence fied to the cross.— 
 P. 8.1 Not simply a painful recalling of the 
 traitor (Tholuck), but also the account-rendering 
 of a faithful and good conscience concerning 
 Judas, and, as such, appropriate at this mo- 
 
 ment.* Theson of perdition.—A Hebrew ex- 
 pression :+ the property of perdition, the prey 
 of perdition, comp. chap. xii. 86; Matt. xiii. 12. 
 But the specific child of perdition, in whom the 
 ἀπώλεια (see Matt. vii. 13) of the Jews was con- 
 centrated, was also the instrument of perdition 
 (sec 2 Thess. ii. 10).—That the Scripture 
 might be fulfilled [να ἡ γραφὴ πληρω- 
 Uj]. Here, as in chap. xii. 38; xiii. 18, conso- 
 lauon is found in contemplating the decree of 
 divine judgment. It was, however, not fated 
 that Judas should become a child of perdition, 
 but tbat, as such, he should be lost from the cir- 
 cle of disciples in accordance with the righteous 
 judgment of God.t 
 
 What passage ot Scripture is here intended? 
 According to Liicke and Meyer [Godet], Ps. xli. 
 10, on account of the citation of that passage, 
 chap, ΧΙ. 18; according to Euthymius Zigabenus, 
 Ps. cix. 8 (see Acts i. 20); according to Kuinoel 
 the whole mass of prophecies relative to the 
 death of Jesus. We are of opinion that the pas- 
 sage Is. lvii. 12 is the one meant (see Leben Jesu 
 IL., p. 1412). It should be noted that the pas- 
 sage Ps. xli. 10 was already fulfilled in the oc- 
 currence referred to chap. xiii. 18. But Is. lvii. 
 
 | 12, 13 treats specifically, in typical prophecy, of 
 
 the perdition of the destroyer. 
 
 Ver. 13. To Thee,and speak these things 
 [viv δ πρός oe Epyopat, καὶ ταν ἃ 
 λαλῶ ἐν τῷ κόσμῳ]. 1. 6.,1 ὁπ no longer 
 watch over them, as I have done hitherto, in 
 visible, individual intercourse. Henceforth some- 
 thing else must guard them. But what shall this 
 be? His joy shall become perfect in them, and 
 shall be their guard. His joy is that complete 
 consciousness of God which is to be imparted to 
 them by the Holy Ghost, as the source of the 
 most untrammeled vital movement in their spirits 
 (see chap. xvi.). 1] speak these things,—I now, be- 
 ing stillin the world and heard by them as well 
 as by Thee, do confidentially carry this petition 
 before Thee, that, ete. J.e., not simply: Through 
 My intercession they shall be assured of Thy 
 protection and hence be filled with perfect glad- 
 ness,—but rather: My intercession shallawaken 
 the spirit of prayer in them and open their hearts 
 for the reception of the Holy Spirit of perfect 
 joy, for whom [ am suing on their behalf. And 
 if Thou seep them thus, by the bestowal of the 
 Spirit of joy, He will wateh over them as 1 have 
 
 _doue until now. 
 
 Ἶ ΄ 
 * [So also Godet: “Pur le mot fils de perdition, et par Val- 
 lusion ql fait ala prophetie, Tsus veut uniquement dgager 
 sa propre responsabilité, et nullement atténuer celle de Judas.” 
 —P.8.| 
 7 (Nip ΪΞ: υἱὸς θανάτου (1 Sam. xxvi. 16); υἱὸς γεέννης 
 
 ἔπι} 5 
 (Matt. χ Χ τὶ. 15): ᾿Α βαδδών (Rev. ix. 11. the name of the angel 
 of the abyss, in Greek, ἀπολλύων, Destroyer); τέκνα ὀργῆς 
 (Hph. 11. 3); τέκνα κατάρας (2 Pet. ii. 14). The “ man of sin” 
 is also called * the son of perdition,’’ 2 Thess. ii. 3. The same 
 term is applied to Satan inthe Evang. Nicodemi, c. 20.—P.8.] 
 t( Wordsworth: “ile perished in order that the Scripture 
 might be fulfilled. But the Scripture would not have been 
 written by God, unless God had foreseen that he would per- 
 ish. And this divine Prescience, though it foreknew and 
 foretold that he would perish, did not in any way cause him 
 to perish. Why then was this Scripture written? In order 
 that even his perishing might bean evidence of God’s fore- 
 sight ; and so the traitor himself, even iu the hands of Satan, 
 and betrayiug Christ, might be a witness of the truth, 
 even by his perishing; and Judas, ‘the Son of Perdition,’ 
 might still even in his perdition, be an Apostle of the Son of 
 
 God,”—P. S.] 
 
520 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Ver. 14. I have given them Thy word 
 [Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον cov]. 
 The prayer for the preservation of the disciples 
 now divides itself into two petitions; the one is 
 for their negative protection from the Kvil One 
 in the world, the other for their positive sancti- 
 fication inthe truth. First the negative portion, 
 the protection, is discussed. Christ having 
 given them His word, they are taken from the 
 world and hence are become, equally with Him- 
 self, objects of the world’s hatred. The un- 
 godly consciousness of the world gravitates out- 
 wards into the impersonal; consequently the 
 divine consciousness of Christ and His peuple, 
 gravitating, in its impulse of faith and love, to- 
 ward the absolute personality of Goud, is odious 
 tothe world. The antithesis: I, and: the world, 
 contains the most concise expression of this fact. 
 The world hateth them, properly: hath con- 
 ceived a hatred for them (ἐμίσησεν αὑτοῖς). Lu- 
 ther: ‘The world’s hatred is the true livery of 
 Christians, which they wear on earth. 
 
 νου. ΕἼ. ἢ pray not that Thou, e’c. [οὐ κ 
 ἐρωτῶ iva ἄρῃς αὐτοὺς ἐκ TOV κόσμου, 
 ἀλλ᾽]. The petition regarding the protection 
 of the discipies from the world, likewise divides 
 itself into two parts, a negative and a positive. 
 They are to remain in the world, hut are to be 
 preserved from the world. Luther: ‘* What I 
 want is not that they also should pass out of the 
 worid with Me, for I have still more to accom- 
 plish by means of them: they must increase My 
 little flock.’—That Thou shouldst take 
 them out of the world, ὦ 6, neither by actual 
 death nor by ascetic mortifications. Christ has 
 here 
 suited to His disciples, they having attained their 
 majority. They are to be izthe world, but not of 
 the world. The petition runs thus: that Thou 
 shouldst keep them from the Evil One. 
 The question as to whether ἐκ Tov πονηροῦ is to be 
 
 construed as neuter [the evil.—. V.] or as de- | 
 
 noting Satan [the διέ One], is decided by Ols- 
 
 hausen, Baumg.-Crusius in the former, by Liicke 
 
 sense with 
 this world,” chap. 
 
 and Meyer [Alford] in the latter 
 reference to ‘the Prince of 
 
 xii., ver. 31; xiv. 80; xvi. 11, and to 1 Jol ii. | 
 13, 14; ii. 12; vy. 18, 19.: If we add to, these 
 
 chapters viii. 44, we find that John merges the 
 
 whole world in personal relations, as regards | 
 
 evil also; the world, as world, lies in the Wicked 
 One; it has its pole in Satan; this is in con- 
 formity to the purely dynamical view of the world. 
 The expression τηρεῖν ἐκ, Revelation iii. 10. 
 
 Ver. 16. They are not of the world [ἐκ 
 TOU κόσμου Οὐκ εἰσὶν καϑὼς ἐγὼ otvK 
 εἰμὶ ἐκ τοῦ κόσμου]. Motive for the follow- 
 ing -“΄.- petition. ‘They no longer have their 
 vital principle in the world, but, like Christ and 
 through Him, in the Father: therefore He prays 
 
 that they may be perfected, in accordance with | 
 
 this their divine birth and kind. 
 
 Sanctify them in the truth [ayiacov 
 αὐτοὺς ἐν TH ἀληϑείᾳ, as the element in 
 which the ἁγιάζειν takes place]. Explanations: 
 
 1, Chrysostom, Euthymius [Liicke, Godet, 
 Wordsworth]: Make them holy through [ἐν in- 
 strumental, as in the E. V.] the gift of the Holy 
 Ghost, and by true doctrine. 
 
 2. Luther: Adverbially construing in the truth: 
 
 rejected monkery also, as a form of life un- | 
 
 - 
 
 Make them truly [ἀληϑῶς} holy [in distine- 
 tion from the present wnperfect holiness —Heng- 
 stenberg. Against this is the article, and still 
 more the following ὁ λόγος, ete —P. 8.] 
 
 3. Krasmus, Calvin: Take them away from the 
 fellowship of the world. 
 
 4. Theophylact, Lampe: 
 office of the ministry. 
 
 The phrase, Vat they also may be sanctified (ver. 
 19), must be defined pursmant to the holiness of 
 God, ver. 11, and the self-sanetification of Christ, 
 ver.19. Now God is holy in withdrawing Himself 
 trom the ungodly world, in order to reyeal Him- 
 self ina godly. kingly-priestly people, Lev. xi. 
 44, 45; 1 Pet. iii. 16. In conformity thereto, 
 Christ sanctifies Himself; He departs out of the 
 world in His self-humiliation, in order to enter 
 into the world in His majesty. On the basis of 
 this fact, the disciples are to be sanctified, the 
 word of God in them, through the Holy Ghost 
 within them, being converted into perfect truth, 
 2. 6. into a unitous light, a principially develop- 
 ing luminous and vital view and vital power, ever 
 emancipating them more completely from the 
 world in order to conduct them into the world, 
 as emancipators, with the gospel. The expres- 
 sion ἐν τῇ is generally apprehended as denoting 
 instrumentality: By means of or by virtue of the 
 truth; Meyer, on the other hand, maintains it to 
 mean: That He would furnish them, in this their 
 vital sphere of truth, with holy consecration, ¢. 6. 
 inspiration, illumination, through the Holy 
 Ghost. ‘This view, however, brings the holy 
 consecration into dubious antithesis to the truth. 
 Doubtless the word, already possessed by the 
 disciples, must be supplemented by the Holy 
 Ghost with His consecration, but it is to the end 
 that the word may for them be rendered living 
 truth, at once the vital sphere and the instru- 
 ment of their sanctification. Now Apostoli¢ 
 sanctification is always both moral and official 
 sanctification. The further thought-sequence, 
 however, proves that the official sancufication 
 should be emphasized in this place. 
 
 The rationale of the petition follows: Thy 
 word is truth. [ὁ λόγος ὁ σὸς ἀλήϑειά ἐστι. 
 Cod. B. reads ἡ the truth, but all other authorities 
 omit the article-—P. 5.71 Truth, this time with- 
 out the article, as predicate of the word. The 
 word of God is, in the abstract, pure truth, a lively 
 word, the source of light and the light-impulse 
 to perfect enlightenment; and so, what it is in 
 itself, it must become in the disciples. See chap. 
 iv. 24: xvill. 87; 1 John v. 16: 2 John 1ff. 
 
 Vers. 18 and 19 contain the further assign- 
 ment of motives for the whole intercession of 
 Christ on behalf of the disciples.—As Thou 
 didst send Me [καϑὼς ἐμὲ ἀπέστειλας 
 εἰς τὸν κόσμον). First motive of the en- 
 tire petition: that God would keep and sanctify 
 the disciples. He is the great, unitous Messen- 
 ger of God, in whom God's whole apostolate to 
 the world is contained and who has been really 
 consecrated for it by God (chap. x. 36); from 
 Him they now are to become apostles, who, be- 
 ing divinely consecrated to His apostolate, ramify 
 and go forth with the same into all the world. 
 See chap. xv. 9; xx. 21; 2 Cor. vy. 20. The 
 Aorist énéarecaa corresponds in part with 
 the proleptical character of the high priestly 
 
 Separate them for the 
 
CHAP. XVII. 1-26. 
 
 §21 
 
 Prayer,—as from the stand-point of that con- 
 summa/ion of which He is in spirit assured,— 
 in part with the fact that the commissioning of 
 the disciples had its beginning simultaneously 
 with their calling (Matt. x.), although this com- 
 missioning, graded hitherto, was to continue in 
 gradual development until its perfection, chap. 
 Sal Matt,. xxviii. 19> Acta 15.5.56. 11... ΤῈ} 
 καϑὼς ἐμέ is placed first as the basis and de- 
 gree of the mission of the disciples. 
 
 Ver. 19. And for them I sanctify Myself 
 [καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, 
 iva, κι τ. ἃ. The sense of καὶ here is: And, to 
 make their sanctification (ver. 17) possible, 1 
 sanctify Myself. Mark the difference between 
 the active ἁγιάζω and the passive ἡγιασμένοι and 
 between ἐγὼ ---ἐμαυτόν and abroi=Christ saneti- 
 fies Himself by His inherent holiness, Christians 
 are sanctified by another power.—P.8.] The 
 specific, high-priestly element of the -atercession 
 as the concluding motive, Christ is already 
 sanctified by the Father (chap. x 86), in coming 
 into the world; He now sanctifies Himself unto 
 the Father, in leaving the world and, by [is 
 death, going unto the Father on behalf of His 
 disciples, in order to lay the foundation for their 
 sanctification. Christ sanctifies Himself for His 
 people. The death of Jesus was a sacrificial 
 death of self-sacrificing love for the benefit of 
 His people; a death that as an expiatory death 
 rendered them capable of sanctification through 
 the Spirit, as a death of self-sacrificing love 
 called them to a consecration unto the same love- 
 life in the world. The expression ἁγεάζειν 
 (37) is a customary term for the offering 
 of a sacrifice in the Old Testament, Deut. xv. 19 
 ff.; 2 Sam. viii. 11; Rom. xv. 16. 
 
 Various interpretations: 
 
 1. ᾿Αγιάζειν denotes the same thing in both 
 sentences: ; 
 
 a. I sacrifice Myself for them that they may 
 be truly consecrate to present themselves a 
 sacrifice, Rom. xii. 1 (Chrysostom) ;* 
 
 ὁ. hat they also may be consecrated to sacri- 
 ficial brotherly love (Olshausen and others). 
 
 Against these interpretations ‘holuck cites 
 the pas-ive form of the second sentence; this 
 form, however, is explained by the nature of the 
 case, especially by the fact that the second 
 sanctification (that of the disciples) is designated 
 as the result of the first (the self-sanctification 
 of Christ). 
 
 6. The official consecration of Christ is to re- 
 sult in the official consecration of the disciples 
 (ffeumann, Semler and others). The Present 
 tense is unfavorable to this view. 
 
 d. There takes place a sanctification even on 
 the part of Christ, inasmuch as the stripping off 
 of the σάρξ isa being taken away from the world’s 
 fellowship (Luthardt).- Against this view Tho- 
 
 * [Chrysostom takes ἁγιάζ. ἐμ. in the sense of προσφέρω 
 σοὶ θυσίαν, I offer Myself as an oblation, as a holy victim to 
 Thee. Christ is both priest and sacrifice. Heb. ix. 14; Eph 
 v.2. Soalso Meyer: “ die thatstichliche Wethe, welche Christus, 
 indem Er Sich durch Seinen Tod Gott zum Opfer darbringt, an 
 Sich Selbst vollzieht.”—P. S.] 
 
 7 [Similarly Godet: Christ hasa human nature with human 
 inclinations, of which He was constantly making a holy 
 offering of obedience to God to be completed in death, comp. 
 Heb. ix. 14. ‘ Sa vie entiére regoit ainsi le sceau d’ une con- 
 a croissante, qui abutit enfin a V entiére immolation.” 
 
 24, 
 
 | 
 
 luck justly remarks: This is neither biblical nor 
 correct. Nevertheless, the intimation of a sound 
 thought is contained therein. 
 
 6. Christ’s consecration to His holy deed of 
 love is to have for its result the corresponding 
 consecration of the disciples (De Wette). Cor- 
 rect as an item of the whole. 
 
 2. ᾿Αγεάζειν is diverse in both sentences: I 
 consecrate Myself to death, that they may be 
 sanctified in the truth or, truly: 
 
 a. To righteousness in faith (Luther) 
 
 b. To obedientia nova (Calvin, Lampe). 
 
 Here, also, we must securely grasp the two 
 imports of the conception: **to sanctify.’ Christ 
 sanctifies Himself, in the negative sense, in that 
 by His sacrificial death He separates Himself 
 utterly from the world, is crucified to the world 
 and goes unto God; positively, in that He thereby 
 gains the power to come again into the world in 
 the power of the Holy Ghost. He sanctifies 
 liimself negatively for His people in that He 
 presents His life for them as an expiation for 
 their guilt; positively, in that, by tliis highest 
 love-offering, He exercises a quickening reflex- 
 influence over them and establishes a principle of 
 suffering out of which their martyr-sufferings shall 
 develop, as do their works out of His works, Col. i. 
 Thereby the disciples are said to be nega- 
 tively sanctified, in that they recognize their 
 crucifixion to the world (Gal. ii. 19) and present 
 their lives unto God asa thank-offering; posi- 
 tively, in that, as peace-messengers, they pro- 
 claim the gospel to the world in a self-sacrificing 
 love that stops not short of a martyr’s death. This 
 sanctifiedness ( G'cheilagisein) in the self-sanctifica- 
 tion of Christ (να ὦσιν yytacpmévor) must 
 be distinguished, as synonymous with justifica- 
 tion by faith, as 1 Pet. i. 2, from the moral self- 
 sanctifying and becoming sanctified that results 
 from justification. 
 
 May be sanctified in truth [iva καὶ 
 αὐτοὶ ὧσιν ἡγιασμένοι ἐν adAnvdeial. 
 Two explanations: 
 
 1. The term im truth is adverbial and means 
 truly sanctified, ἀληϑῶς (Chrysostom, Beza, Cal- 
 vin, Bengel, Meyer): 
 
 a. in antithesis to the Jewish consecration, 
 the sanctimonia cercmunialis (ancient exegetes 
 [and Godet] ) ; 
 
 ὁ. The eminent consecration in antithesis to 
 every other ayrory¢ in human relations (Meyer). 
 There is, however, in Scripture no conception of 
 ἁγιότης other thanthe Old Testament typical, and 
 the New Testament real, idea. 
 
 2. Ἔν ἀληϑείᾳ is to be construed substantively ; 
 in truth=in the truth, as ver. 17 (Erasmus 
 after some ancients, Bucer, Liicke [ Olshausen, 
 De Wette, Briickner, Ewald], etc.). In opposi- 
 tion to this view Meyer remarks:“In that case 
 the article could not be dispensed with; advo- 
 cates of this view in vain appeal to chap. i. 14; 
 iv. 24 ;—the word must. be interpreted in accord- 
 ance with 8 John 1.” But even in the latter 
 passage its interpretation is doubtful. The lack 
 of the article is explained by the fact that the 
 ἀλήϑεια is not to be conceived of here as an in- 
 dependent cause, but as the medium or element 
 of the effect emanating from Christ. In that 
 Christ sanctifies Himself, His disciples are 
 sanctified in the blessing of truth that proceeds 
 
 - 
 ? 
 
from Him. His expiatory power is the element 
 of truth that pours forth from Him in His Spirit, 
 in order to present them as sanctified persons. 
 The fact that they are at the same time truly 
 consecrated thereby, in antithesis to Old Testa- 
 ment priestly consecration, needs no comment. 
 Ver. 20. Yet not for these alone doI pray. 
 [οὐ περὶ τούτων δὲ EPOT © μόνον, ἀλλὰ 
 Καὶ περὶ τῶν πιστευόντων διὰ TOD 
 λόγου αὐ ν εἰς ἐμέ, ἵνῷ πᾶντ εἰ <Now 
 
 follows the intercession for future believers. 
 «‘The view expands in space and, ver. 24, also 
 in time.” Tholuck. Since ver. 24 treats of the 
 
 being of believers with Christ in glory, the 
 glimpse afforded is into extended space as well. 
 ‘ime and space go on mutually expanding until 
 the supreme consummation. ‘I'he present πισ- 
 τευόντων (see TEXTUAL Notes), is a vivid reali- 
 zation of the future. The subject of His petition 
 is not introduced by iva (according to Grotius 
 and others); that rather denotes the purpose, 
 the aim, as ver. 11. Consequently, the subject 
 of the intercession is the same as before: that 
 in the world they may be preserved from the 
 Wicked One and may be sanctified in the truth. 
 Here too, however, the aim is their oneness. 
 
 Ver. 21. That they all may be one ac- 
 cording as, εἰσ. [iva πάντες ἂν ὦσιν, καϑὼς 
 σύ, πάτερ, ἐν ἐμοὶ κἀγ ὼ ἐν oot). ‘—Thus, 
 in this place, also, unity is the goal to be at- 
 tained. Explanations: 
 
 1. Origen: The final aim, Deus omnia in omni- 
 bus, 1 Cor. xv. 28. But of this there is just now 
 no question, as ver. 21 [last clause, iva ὁ κόσμος 
 πιστεύσῃ] proves. The remaining world has yet 
 to be won by this unity which, doubtless, we are 
 to understand as the unity of believers. 
 
 Hence, 2. The ancient exegetes: Tbe unity of 
 Christians in faith and love, as Acts iv. 82; 
 Eph. iv. 4. In these things, then, shall the 
 unity of Christians first appear, conditioned by 
 their being crucified to the world and presenting 
 themselves, a sacrifice? of love. to the Lord. 
 
 According as Thou, Father, (art) in Me 
 and I in Thee —So utterly should Christians 
 be bound one to another and united. The Ari- 
 ans thence inferred that the unity between 
 Father and Son was likewise merely a moral one. 
 Orthodox believers rejected this view with the 
 comment that the text did not turn upon same- 
 ness, but upon similarity. With more correctness 
 some commentators (Cyril, Hilary, a few Lu- 
 theran theologians) have remarked that the unity 
 of Christians is not a merely moral one either. 
 Unity in the one Holy Ghost, who is the same in 
 all, is indeed more than moral unity. Since 
 John starts from the presupposition of a purely 
 personal, dynamical view of the world, along 
 with this very oneness of persons, their charac- 
 teristic self-distinction is brought to completion, 
 7. @., this oneness is precisely the opposite of a 
 pantheistic obliteration of personal distinctions. 
 And Christ gives utterance to this truth in set- 
 ting up His oneness with the Father, as the type. 
 They are just as decidedly distinet one from the 
 other as they are One. In accordance with this, 
 Their oneness, therefore, Christians are to be- 
 come one in individuals and confessions. Where 
 there is no Christian distinetion of character, there 
 ts no true union. Uniformity is the negation of 
 
 ‘believers are elementary, raw, bad, 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 unity. On the other hand, the making of dis- 
 tinctions and the distinctions themselves between 
 if they do 
 not serve to promote unity. 
 
 That they also may themselves be (one) 
 inus. [iva καὶ αὐτοὶ ἐν ἡμῖν (ἔν) ὦ σιν] .--- 
 The design of the preservation of the faithful was: 
 1. The unity of all; 2. a unity such as the unity 
 between Father and Son; now 8. unity in the 
 unity of the. Father and Son.* The design is 
 triply intensified: 1. All one; 2. one as We; 38. 
 onein Us. This is the unity of vital fellowship 
 with God, through the Holy Ghost in faith, 
 through connection with the glorified Christ in 
 the sacrament, through personal union with the 
 Triune in the unio mystica. Ireneeus, v. 1: Filius 
 det propler immensam dilectionem fuctus est, quod nos 
 sumus, ut nos perficeret, quod est ipse. Augustine 
 De civit. dei ix. 15: Beatus et beatificus Deus, factus 
 particeps humanitatis nostra, compendium preebuit 
 particpande divinitatis sux. The overstepping 
 of the human limitation of this assimilation to 
 the Divinity,in the doctrine of deification, ad- 
 vanced by the medieval mystics [ Master Eckart, 
 Ruysbroek, Tauler, Suso, εἶθ. may not be con- 
 troverted by laying too great stress upon the 
 temporal and creaturely nature of man, but hy the 
 absolute dependence of the life of the branches on 
 their connection with the Vine [ch. xv. 1 7.1 
 
 That the world may believe. [iva 6 
 κόσμος πιστεύσῃ OTL Ob me ἀπέστειλας]. 
 —The Church, as the blessed congregation of 
 confession and worship, or the communion of 
 saints, is an end to herself; but she is also a 
 means to an end as an institution of healing for 
 immature believers and, especially, as a mission- 
 community for the world. Hence the second ira, 
 the more remote design. The belief that the 
 Father has sent Christ is characterized in ver. 8 
 as the true believingness of the disciples. The 
 meaning of our passage is, therefore,—that the 
 world may attain unto faith. Ver. 9 must be 
 explained accordingly. True, immediate prayer 
 for Christians is true, immediate prayer for the 
 world. 
 
 [This verse and ver. 23 are the classical pas. 
 sages on Christian union, or the communion of 
 saints. The following points seem to be implied 
 in the text. 1. Christian union presupposes the 
 vital union of believers with Christ (περὶ τῶν 
 πιστευόντων εἰς ἐμέ), and is conditioned by it. 
 
 It is a reflection of the union which subsists 
 between the Father and the Son (καϑὼς σὺ πατὴρ 
 ἐν ἐμοὶ κἀγὼ ἐν oot), Consequently not merely a 
 moral union of sympathy, but a community of 
 spiritual life; all partaking of the life of Christ, 
 as the branches of the vine (comp. ch. xv.). 
 3. It centres in Christ and the Father who are one 
 (iva ἐν ἡμῖν ὦσιν). Christ is the divine harmony 
 of all human discords, and Christians are one 
 among each other just in proportion as they are 
 one with Him. There is no intimation whatever 
 of a visible centre of unity on earth (such as 
 Rome claims to be). or of a particular form of 
 
 * [Godet one-sidedly presses the last: “ Ilne sagit done 
 pas ici, comme on le croit souvent, de Vunilé des chrctiens entre 
 eux, mars de celle du corps des croyants avee Christ et, par lut, 
 avec Dieu. Le Seigneur voit se former aulour des apotres, 
 par leur prédication, un vaste cercle de croyants, qui sera son 
 corps.’ Lange’s more comprehensive view is in accordance 
 with the text.—P. 8.] 
 
CHAP. XVII. 1-26. 
 
 52 
 
 3 
 
 a 
 
 government (such as episcopacy or presbytery), 
 or form of worship, as a necessary condition of 
 such union, or means of its promotion. There 
 was cousiderable difference in the apostolic age 
 between the Jewish-Christian and the Gentile- 
 Christian type of Christianity, between the doc- 
 trinal system of Paul and of James, eéc., and 
 yet there was essential unity and harmony. 4. 
 Hence Christian union is free and implies the 
 greatest variely {but no contradictions) of types 
 and phases of Christian life. Christian union 
 and Christian liberty are not contradictory, but 
 complementary and mutually susiaining forces 
 (comp. ch. viii. 86; Rom. viii. 2; Gal. v. 1). 5. 
 The unity must manifest itself in some outward 
 form, so that the world may perceive it and be 
 impressed by it (iva 6 κόσμος πιστεΐσῃ). This was 
 the case already in the apostolic church, Acts ii. 
 47; iv. 32, and in the times of persecution, when 
 the heathen used to exclaim: ‘* How these Chris- 
 tians love one another, and how they are ready 
 to die for one another.” Even among the secita- 
 rian strifes the spiritual union of Christians has 
 never been lost; and it will deepen and expand, 
 and be fully realized at last, like all the other 
 attributes of the church (catholicity and holi- 
 ness, e/c.), with the glorification of the body of 
 believers (iva ὦσι τετελειωμένοι εἰς ἕν, Ver. 28, 
 iva ϑεωρῶσιν τὴν δόξαν ἐμήν, ver. 24). ‘Cor- 
 poreality,” says Ctinger, ‘is the end of God’s 
 ways.’ To promote the union for which our 
 Saviour so fervently prayed, is the duty and 
 privilege of every Christian.—I quote in addition 
 the note of the late Dean Alford who had liberal 
 and enlightened views on this subject: ‘¢This 
 unity has its true and only grownd in faith in 
 Christ through the word of God as delivered by 
 the apostles; and is therefore not the mere out- 
 ward uniformity, nor can such uniformity pro- 
 duce it. At the same time, its effects are to be 
 real and visible, such that the world may see 
 them.”’—P. S.] 
 
 Ver. 22. The glory which Thou gavest 
 
 me, Ihave, etc. [κἀγὼ τὴν δόξαν, ἣν ἐδωκάς!' 
 
 μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν év.J—The 
 glory which the Father has given Christ, is the 
 state of glorification (see ver. 5). This glory, z.e., 
 full fellowship in His glorified state (see Rom. 
 viii. 17), Christ gave His disciples by giving them 
 
 ! 
 
 jin Christ through the Holy Spirit founds the 
 ἘΣ richer life of Christ in believers; this 
 |founds their ripening to man’s stature, to per. 
 
 | fection (Eph. iv. 13); this brings with it their 
 
 unity; this, finally, is instrumental towards the 
 full conversion of the world, when it not only 
 knows the Christ (does not simply believe), but 
 also knows living Christians in their dignity: 
 and didst love them, as Thou didst love Me. 
 
 Ver. 24. That which (they whom) Thou 
 hast given Me, I will, efc. [πατήρ, 6—com- 
 prehending all believers as one gift of the Father 
 to the Son (text. rec. ob¢)—d EdwKkag μοι, ϑέλω 
 iva ὅπου εἰμὶ ἐγώ, κἀκεῖνοι ὧσιν μετ᾽ 
 ἐμοῦ, ἵνα ϑεωρυῶσιν τὴν δόξαν τὴν ἐμήν, 
 ἣν δέδωκάς μοι, ὅτι, K. τ. A. |—The declara- 
 tion ϑέλε must certainly not be referred to the 
 following iva; it is absolute. Since He has not 
 now to ask for that which the Father has already 
 given Him, ϑέλω is neither a prayer (Kuinoel), 
 
 | nor a desire (Beza, etc.). nor a petitioning in the 
 
 consciousness of His ἐξουσία (Meyer). which 
 would contain a certain contradiction, but the 
 familiar communication of His wish from this 
 time to assume possession of that which has 
 been given Him. I will have them, 7. ¢., have 
 them with Me, those whom Thou hast given Me, 
 z. €., With the ascension of Christ, the goal of 
 perfected believers should be with Him in heaven 
 (see chap. xiv. 1 ff.) [The ϑέλω (volo, not velim, 
 which is too weak, comp. Mark vi. 25; x. 35) 
 and the corresponding verses have, as it were, 
 the solemn tone of a testamentary act. Bengel: 
 Rogat Jesus cum jure, et postulat cum fiducia, ut 
 Filius, non ut servus. Alford: ϑέλω is an expres- 
 sion of will, founded on acknowledged right; 
 comp. διατίϑεμαι, Luke xxii. 29.—P. 8.] 
 
 That where Iam, etc. Not the subject 
 matter of a petition, but the consequence of a 
 |familiar expression of will. Be it observed 
 that the prayer of Christ from this point does 
 not issue in a human doxology of God, but in a 
 divine dialogue with the Father. In the presen- 
 timent of His heavenly stand-point, Ie takes 
 possession of them as objects bestowed by the 
 Father. 1. They shall be with Him, where He 
 is, in heaven (Mcyer says here again: in the 
 Parousia); 2. they shall sce His glory which the 
 Father has given Him. Of course this includes 
 
 the principle of future glory in His word which 
 was about to be glorified by the Spirit of glory ' 
 (1 Pet. iv. 14). Baumg. Crusius explains the given | 
 as destinare. Meyer’s interpretation amounts to! 
 the same thing, although he combats the view in! 
 rejecting the reference of the passage to the glory 
 of the inner life (Olshausen), to filiation (Bengel), 
 love (Calvin), grace and truth (Luthardt). It is 
 more correct to deny its reference to the glori-| 
 ousness of the apostolic office in doctrine and the 
 working of miracles (Chrysostom), though all 
 believers have their modest portion even of that. 
 This word of the Spirit, with which the Spirit 
 comes, is the bond of union and peace, and is 
 designed to be this bond. Therefore: that they 
 may be one as We, etc., Eph. iv. 4 
 
 Ver. 23. I in them, and Thou in Me, 
 that, etc. [ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν éEuoi, 
 ἵνα ὦσιν τετελειωμένοι εἰς ἕν, κ΄ τ. λ.7--- 
 “ Appositional explication of ἡμεῖς ἢ not isolated, 
 not a new proposition,” etc. Meyer. God’s life 
 
 a participation in the same (Meyer; sce Kom. 
 viii. 18, 29). This latter admission, however, 
 not to the preclusion of the fact that the behold- 
 ing of Christ’s glory does especially constitute 
 their bliss (Olshausen). Luther: We should let 
 this utterance be our soul’s pillow and bed of 
 down, and with joyful heart resort thereunto 
 when the sweet hour of rest is at hand —Be- 
 cause Thou didst love Me (comp. ver. 5). 
 [ore ἠγάπησάς pe πρὸ καταβολῆς κόσ- 
 wov].—Here, without doubt, as in ver. 5, the 
 subject treated of is not simply the divine, but 
 the divine-human δόξα of Christ in Ilis state of 
 |exaltation; and, correspondingly, it is not a 
 /question merely of the trinitarian love of the 
 | Father for the Son, but of the eternal compla- 
 cency of God in Christ in anticipation of His 
 good conduct, in which complacency God ap- 
 pointed Him this state of exaltation. (Meyer), 
 Comp. Eph. i. 19; Phil. ii. 6 ff. 
 
 Ver. 25. Righteous Father! [πάτερ δίκαιε, 
 
524 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 καὶ ὁ κόσμος. See Text. Note. ] Two difficulties 
 present themselves here; first the accosting of 
 the Father with δίκαιε, secondly the καὶ betore 
 ὁ κόσμος. Δίκαιος appears again in John as a 
 predicate of God, 1 Johni. 19. It there denotes 
 a graciously recompensing righteousness. For 
 our passage, however, the preceding saying, 
 chap. xvi. 10, is decisive: Zn respect of righteous- 
 ness, that Igo to the Futher. It is agreeable to 
 the righteousness of God and Christ that a separa- 
 tion should be made betwixt the perfected Christ 
 and this present world in its blindness,—that 
 Christ should be exalted to heaven. For the 
 world has not known God, either in His general 
 revelation through nature and history, or in the 
 mission of Christ; neither does it know Him now 
 in the judgment wherein it is judged of God even 
 whilst it judges His Christ, whereby Christ con- 
 sequently bears the judgment of the world. 
 Christ, however, even as Man, has known Him 
 in His whole revelation; finally, He has known 
 and understood Him in the present coming upon 
 Him of the judgment of retributive justice. 
 Therefore He confides in that righteousness as 
 one that rewards also, that shall translate Him 
 to heaven. But because the disciples also have 
 known that He was sent from God, and thereby 
 have begun to know the righteousness of God, 
 they too belong on His side} after they have 
 performed His work in the world, they must. come 
 to Him into His heaven. ‘The work of divine 
 (and divine-human) holiness (ver. 11) would 
 otherwise fail of its final consummation and 
 manifestation’ (Meyer). The manifestation of 
 pure holiness sball be sealed in the manifestation 
 of pure righteousness. But because Christ con- 
 fides Himself tothe Father in His punitively 
 retributive righteousness, He likewise trusts Him 
 in Ilis remunerative righteousness; this latter, in 
 estabiishing the antithesis between heaven and 
 earth, becomes in its turn a divider. 
 
 Hence the antithesis: καί, dé,—differently in- 
 terpreted by different commentators: 
 
 1. As forming an antithesis to what precedes: 
 Righteous Father, Thouart righteous, Thou givest 
 such good things, and yet the world hath, ete. 
 (Chrysostom, Meyer, Luthardt). 
 
 2. As drawing a deduction from the foregoing 
 in a predestinarian sense: Quia justus es, ideo te 
 non cognovit mundus (after Augustine, Lampe). 
 
 ὃ. As announcing a subsequent antithesis: On 
 the one side, onthe other side (Heumann, Liicke, 
 Tholuck). This grammatical construction of 
 kai, δέ is combated by Meyer,—with reason justi- 
 fied by Tholuck. Yet we 
 
 4. Hold the antithesis to be not yet adjusted 
 by the preceding view. He glances back upon 
 the former antithesis: Zhou didst love Me before 
 the foundation of the world. This contrast of the 
 eternal Christ to the upright world constitutes 
 the first motive for His exaltation above the 
 world. To it there is now added the second 
 corresponding contrast, that the sinful world has 
 also not known the righteous Father, whilst He 
 has known Him thoroughly. 
 
 Ver. 26. And I made known to them 
 Thy name [kai ἐγνώρισα αὐτοῖς τὸ 
 ὀὁνομὰᾷᾶ σου καὶ γνωρίσω, iva, K. T. A. 
 The first motive for the elevation of believers to 
 & participation in His heavenly glory, was that 
 
 they had believed in Christ’s mission from God. 
 This is continued in the second, viz., that He has 
 made known unto them the Father’s name and 
 will still make it known until the perfect revela- 
 tion of itin glory. To these the third is added: 
 the love of God for the Son must also be 
 in them, Christ Himself being ther eby in them, 
 (through the Holy Ghost) Liva ἡ ἀγ άπη, ἣν 
 ἠγάπησάς με, ἐν αὐτοῖς ἡ κἀγὼ ἐν ad- 
 τοῖς]. That is, they must be utterly lifted up to 
 Christ in order to be perfected in the communion 
 of the Triune God, the Father, the Son and the 
 Holy Ghost (see 2 Pet. i. 4). Luther: That we 
 may know the Father's heart, now set before us 
 through the Word, afterwards, in that life, to be 
 openly beheld. 
 
 [Kayo ἐν αὐτοῖς, Lin them, with all the 
 fulness of My love and the Father’s love: this is 
 the last and most appropriate word of this sub- 
 lime prayer, and as Stier says, ‘‘a better seal 
 than any doxology or Amen.” The prayer was 
 richly answered in the experience of the apos- 
 tles; nothing could separate them from the love 
 of Christ (Rom. vill. 39), and Christ ever re- 
 mained with them and in them by His Spirit, 
 and will remain with believers to the end, their 
 strength and comfort and peace.—P. S. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. On the high valuation set upon this Prayer 
 in the Church, see the Introductory Remarks. 
 Comp. Heubner, p. 482; Besser, on Jolin, chap. 
 xvii. As prominent works upon the seventeenth 
 chapter,—works impoitant at once for their bear- 
 ing upon doctrinal ground-questions, and upon 
 homiletics, we must mention: Freylinghausen, 
 The Sacerdotal Prayer of our blessed Saviour Jesus 
 Christ; twenty-six public Meditations upon it, as 
 contained in the seventeenth chapter of St. John. 
 Halle, 1719. Again: Zhe Sacerdotal Prayer of 
 our Lord Jesus Christ, twenty Meditations, by Dr. 
 Schmieder, Hamburg, Ageney of the Rough 
 House, 1848. Meditations of great worth, pre- 
 ceded also by an exceedingly momentous treatise 
 upon theosophy and its relation to theology and 
 orthodoxy. A full list of older theological and 
 homiletical writings, see in Lilienthal’s Bibi. 
 Archivarius der heil. Schriften Neuen Testaments, 
 p. 835. Among the works here mentioned, A, 
 H. Francke’s Meditations upon the Sacerdotal 
 Prayer are worthy of note; also L. 1. Ulrich in 
 Zurich: The Spiriiwal Aaron (48 Sermons). [A 
 long list of English sermons and treatises on 
 John xvii. see in Darling’s Cyclop. Bill., 1. 1147 ff. ἡ 
 A. W. Tyler gives the Greek text with a critical 
 digest and translation in the Andover Sibloth. 
 Sacra for April, 1871, pp. 828-838.—P. 8 
 
 2. The High-priestly Prayer is high-priestly not 
 merely because of its being the infercession of 
 Christ for His entire kingdom ef God, but also on 
 account of its consummation of the sacrifice of 
 Christ, His offering up of Himself, vers. 5, 13, and 
 especially ver. 19. At the same time, however, 
 it is also a prophetic prayer, in that, seizing upon 
 the principal periods and stages, it sketches and 
 announces with divine certitude the entire pro- 
 gress of the kingdom of God in development. 
 None the less is it kingly; conscious of His in- 
 ternal victory over the world, and believing in the 
 
CHAP. XVII. 1-26. 
 
 525 
 
 consequences of this victory, Christ transports 
 Himself, not to the stand point of the Last Day 
 or of the Ascension-Day, but to that of the de- 
 liverance upon Golgotha: Jt ts finished. This 
 royal feature of the Sacerdotal Prayer appears 
 especially conspicuous in ver.24. On the sacer- 
 dotal Prayer, comp. also the ingenious words of 
 Braune, p. 383; Stier, Words of the Lord Jesus, 
 and others. We have still to direct attention 
 to the fact that all doctrinal ideas find their ex- 
 pression here in the vivid representation of the 
 march of the kingdom of God in development. 
 The Trinity (the doctrine of the Spirit, though 
 receding in the letter, advances all the more in 
 point of fact), the divinity of Christ, the ideal 
 foundation of the world. The lapse of the ungodly 
 world into the power of Satan. The active obedi- 
 ence of Christ. His sacrifice. The completion 
 
 of His work. The sending of Hisapostles. The 
 form of the true Church in her unity. The 
 gradual progress of the kingdom of God. The 
 
 goal of the glorification of God in the eternal 
 blessedness or heavenly glory of men. 
 
 3. If the decided self-offering of Christ in this 
 Prayer be understood, a species of relapse into 
 unclear reasoning or arbitrary imagining could 
 alone render possible the assumption that Jesus 
 did, in Gethsemane, call in question this offering 
 or pray for an averting of death; as, similarly, 
 it would evidence a want of exact Christologico- 
 ethical thought to suppose that by the anticipa- 
 tion of the Passover Christ could have accelerated 
 His death-journey by a whole day, thus wilfully 
 forsaking the divine path and order prescribed 
 through the law. On Christ’s prayer in Gethse- 
 
 mane, see Comm. on Malthew. 
 
 4. Out of Christ’s divinely rich prayer-life 
 there emerge, as from an ocean, the pearls of 
 those single prayers of His that are preserved to 
 us: The prayer given in the Sermon on the 
 Mount for the use of His people—Our Futher; the 
 ascription of praise to God at the departure from 
 Galilee (Matt. xi. 25); the prayers at the grave 
 of Lazarus, and within the precincts of the 
 temple; our high-priestly prayer; the supplica- 
 tion in Gethsemane, and the prayer-words of the 
 Crucified One—Vather, forgive then—Eli, EU— 
 and the closing prayer, Father, into Thy hands, 
 etc., to which the exultant ery, Jt 18 finished, at- 
 taches itself, inasmuch as from one point of view 
 it may be regarded as aword of'prayer. Add to 
 these the mentions of the prayings, the thanks- 
 givings, the heavenward sighings of Christ, as 
 also His summonses and encouragements to 
 prayer, and He appears as the Prince of hu- 
 manity even in the realm of prayer; in the man- 
 ner, likewise, in which He has concealed His 
 prayer-life, exhibiting it only as there was ne- 
 cessity for its presentment. If we regard His 
 work as a tree that towers into heaven and over- 
 shadows the world, His prayer-life is the root 
 of this tree; His overcoming of the world rests 
 upon the infinite depth of His self-presentation 
 before God, His self-devotion to God, His self- 
 immersion in God, His self-certitude and power 
 from God. In His prayer-life, the perfect truth 
 of His human nature has also approved itself. 
 The same who, as the Son of God, is complete 
 revelation, is, as the Son of Man, complete reli- 
 gion. 
 
 5. The glorification of God through Christ, the 
 redemption of the world. Christ distinguishes 
 (a) that glorification of the Father which He has 
 already accomplished (ver. 4); (4) the glorifica- 
 tion of His own Person, now following thereupon 
 (ver. 5), and (6) that which the latter glovifica- 
 tion is to be instrumental in producing, the glo- 
 rification of the Father in the Holy Ghost, which 
 is also au actual glorification of the Holy Ghost. 
 Glorification here is manifestly a presentation in 
 the glory peculiar to the Glorified One, the glory 
 κατ᾽ ἐξοχήν, t. 6. the unlimited power and appear- 
 ing of the Spirit,—in accordance with the idea 
 of Christ’s life. Glory is real.zed ideal beauty ; 
 the radiant exhibition of the dominion of the one 
 Spirit in the rich, developed fulness of personal life. 
 Now if the glorification of God and Christ be 
 the redemption of humanity, it follows that this 
 redemption is likewise the foundation of is glo- 
 rification, and appropriated redemption the germ 
 of glorification (the Spirit of glory, 1 Pet. iv. 
 14; the earnest of glory, Eph. i. 14; Rom. viii. 
 29, 30). The most definite conception of this 
 glorification appears Phil. iii. 21. If the vile— 
 perishable—body be glorified as such, it is ex- 
 empted from the creatural conditions of transi- 
 toriness, redeemed from a beginning and end in 
 temporality, that pursuant to its eternal idea, it 
 may, as a dislimited organ of the spirit, circle 
 in infinitude as in itself. In the case of the 
 perishable body, the ocean of air that seeks to 
 absorb man, infiuitely predominates at last over 
 the canal of rejuvenating vital power that flows 
 toward him; the earthly vital root ever lan- 
 guishes more and more. The body, when glori- 
 fied, shall, above all things, be endowed with an 
 endless faculty of rejuvenescence. 
 
 6. It corresponds to the idea of glorification 
 that that dynamical and personal view of the 
 world which is peculiar to Christianity in gene- 
 ral and which is brought out with especial foree 
 in the Gospel of St. John, should appear in our 
 chapter in its finished splendor. In Christ, the 
 Apostles are dynamically comprehended; He is 
 their Root and their Stem; in the Apostles, all 
 future believers are dynamically comprehended 
 (Rev. xxi. 14); these, again comprehend the 
 whole Church, and in the Chureh the whole 
 world is dynamically comprehended. What is 
 matter here, compared with the personal life of 
 Christ? Before this noble ‘ visage” (Ange- 
 sichte) the whole ‘* weight of the world” ( Wele- 
 gewichte) vanisheth. And because this view of 
 the world is so dynamical, it is on that very 
 account not merely a view of the world, but alsoa 
 grasping and overcoming of the world (see Eph. 
 i. 19 1). Absolute-dynamical—that, however, 
 means at the same time absolute-personal. The 
 worth and import of the personal life here appear 
 in full light. The glorification of the Father, 
 the restoration of His personal glory on which 
 the whole kingdom of love is founded, is the 
 issue and root of the whole work of redemption, 
 —His name. Now the Son is glorified in His 
 redeeming personality ; then the personal life of 
 the Apostles develops itself, and the αἰ (the πᾶν) 
 which the Father has given Christ, unfolds it-° 
 self in the most definite πάντες, to whom Christ 
 gives eternal life. And these (the πάττες) arrive 
 at complete unity and onencss just on account of 
 
526 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 their attaining complete personal articulation 
 and self-distinction. Unsanctified individuals 
 mingle themselves together without discipline 
 and restraint in the same degree in which, as 
 foes. they fall out; and religious denominations, 
 also, loosely vibrate pell-mell into one another, 
 in like measure as they abruptly fluctuate asun- 
 der. In their eccentric onesidedness they pitch 
 into the onesidedness of an opposite denomina- 
 tion, instead of cultivating their peculiar charis- 
 -ma in clear articulation. 
 the kingdom of personal life is at once the high- 
 est. self-distinction; and the converse also holds 
 true. The dynamical kingdom, as the kingdom 
 of absolute life, is the personal kingdom as the 
 kingdom of light, and both, because it is the 
 kingdom of love. Christ prays for the mani- 
 festation and consummation of the kingdom of 
 love. 
 
 7. The world, in her disunity, is Babel; the 
 Church of unity is the eternal, ideal Zion; the 
 Holy Ghost is the Mediator of this union. One 
 Body and one Spirit. See also Eph. iv. 18. 
 
 8. For the rest, we can but indicate the wealth 
 of fundamental thoughts in this chapter, refer- 
 ring, in so doing, to the Exegetical and Critical 
 division. These captions may, at the same time, 
 serve as homiletical hints: ver. 1. Glorification 
 of prayer: Prayer a fruit of true meditationand 
 preaching.—Glorification of time: The hour of 
 decision is at hand.—Christianity the glorifica- 
 tion of Christ.—Christ’s glorification the glorifi- 
 cation of God (in dei gloriam).—Ver. 2. Christ's 
 power over all flesh is to be developed in the 
 bestowal of eternal life upon all persons.—The 
 flesh, purified, shall in its turn develop into fair 
 personalities.—Ver. 38. Trusting knowledge is 
 faith : cognitive, personal knowledge ts love; per- 
 fected, seeing knowledge is the felicity of the 
 blessed ; in all stages, however, it is life eternal, 
 in respect of the beginning, progress and con- 
 summation of the same. It is agreeable to the 
 idea of personal knowledge that we know God 
 and Christ (distinctively) as well as God through 
 Christ (Father and Son in their unity).—The 
 divinity of Christ, and His humanity as the 
 manifestation of that divinity.—Ver. 4. Jt is 
 finished; Were the: “It is finished,” of the 
 eross, is ideally included, but as the sealing of 
 the work of Christ; while the mortal passion of 
 Christ comes under consideration particularly 
 as the work of the Father.—Ver. 5. The pre- 
 existence of Christ. The self-divestment cf 
 Christ. The status exaliationis of the divine- 
 human Christ. Christ, before the foundation of 
 the world, the principle of its foundation, its 
 Alpha and Omega.—Ver. 6. The Gospel a mani- 
 festation of the supreme name. The election of 
 the disciples: a. Eternal, 6. conditioned (they 
 have kept His word), ¢. elected for the good of 
 the world.—Ver. 7. Christianity alone pure, full, 
 entire theism. Theism must be regenerated into 
 Christianity, Christianity must discover itself in 
 its theistic ideality.—Ver. 8. The complete life 
 in the life-words of Christ.—Ver. 9. Dynamical 
 importance of the Apostles. The Apostles’ the 
 ‘pure medium of the conversion of the world. 
 The effect of Christ’s work conditioned by its 
 ideal and dynamic concentration.—Ver. 10. All 
 that is Mine is Thine: The holiness of Christ. 
 
 The highest union in | 
 
 | 
 
 All that is Thine, is Mine: His glory. Christ’s 
 glorification in the Apostles, the fuundation of 
 His glorification for the world. (Luther says it 
 is easier to say: All Mine is Thine, than the 
 converse: All Thine is Mine. But only Christ 
 could, in the ethical sense, say: All Mine is 
 Thine).—Ver.* 11. Christ’s feeling of victory 
 hovering over the world. His going to the 
 Father pure intercession. The care of the Per- 
 fected One in the other world for the unperfected 
 in this world. The preservation of the disciples 
 a work of God’s holiness. The strength of their 
 preservation: His name. The purpose: Unity; 
 personal kingdom of love.—Ver. 12. Direct, and 
 tempcrarily mediated Providence. Christ, Pro- 
 vidence become visible. Providence and. free- 
 dom. The lost son and divine dispensation.— 
 Ver. 15. The consolation of Christ’s intercession 
 the impulse of His people to prayer, even to the 
 life of the Spirit, of perfect joy.—Ver. 14. At 
 the word of God, the hatred of the ungodly 
 world is developed.—Ver. 15. The Christian’s 
 renunciation of the world no flight from it, but 
 a stand in it in order to the overcoming of it.— 
 Ver. 16. Separation from the world, as the cause 
 of the world’s hatred, the common mark of 
 Christ and Christians.—Ver. 17. The real ordi- 
 nation of the disciples of Jesus: 1. Through the 
 truth; 2. in the word; 3. as an act of God.— 
 Ver. 18. Their mission: 1. From Christ; 2. 
 through Christ from God; 38. like Christ from 
 God.—Ver. 19. The foundation of the entire 
 Apostolic mission, of the entire Church, is the 
 self-sacrifice of Christ.—Ver. 20. From the prayer 
 of Christ on His own behalf there proceeded the 
 petition for the disciples, from that the interces- 
 sion for the whole body of the faithful.—Ver. 
 21. The whole Christian life characterized in 
 accordance with its design: 1. As oneness; 2. 
 like the oneness of the Father and Christ; 3. 
 through oneness in God and Christ.—The glory 
 of the triune God in the communion of the faith- 
 ful. The unity of the Church: the conversion of 
 the world to the faith..—Ver. 22. And the founda- 
 tion of the glory of Christians. The glory of 
 all Ciiristians but one glory in the glory of Christ. 
 Giving and embellished receiving again in giving, 
 is the richness of life in the personal kingdom 
 of love.-—Ver. 23. The glory of Christians, the 
 leading of the world unto knowledge.—Ver. 24. The 
 completion of the manifestation of glory in the 
 heavenly kingdom. The foundation of the hea- 
 venly kingdom. Its appearing at the end of 
 time grounded, before the beginning of time, in 
 the love of God to the Son. ‘The reception of the 
 inheritance on the part of the Son.—Ver. 25. 
 The knowableness of God: 1. Simply unknow- 
 able for the world in its ungodliness; 2. condi- 
 tionally knowable and known for the disciples in 
 the beginnings of their life and faith; 38. abso- 
 lutely knowable and known of Christ; this 
 knowledge the goal of Christians, 1 Cor. xiii. 
 12. The steps of this knowledge are at once 
 the steps of the kingdom of love and eternal 
 life (see ver. 3).—Ver. 26. The consummation of 
 the kingdom, a consummation in love through 
 the consummate proclamation of the name of 
 God. The great Epiphany. The perfected 
 kingdom of love also the appearing of the im- 
 perishable beauty or glory. 
 
CHAP. XVII. 1-26. 
 
 HOMILETICAL AND PRACTICAL. 
 
 Fer details see the foregoing DocrrinaL AND 
 Erurcat TaHouauts. Upon the whole Prayer: 
 The prayer of Christ as high-priestly.—As Mes- 
 sianic: prophetic, high-priestly and kingly at. 
 once.—The prayer for the consummation of the 
 kingdom of heaven as a prayer for the consum- 
 mation of the revelation of the Trinity: 1. The 
 kingdom of the triune God: 2. the triune life in 
 power (δύναμες), light (ideality) and love (per- 
 sonality: giving and receiving); 8. the three 
 stepping-stones in the conversion of the world 
 (believing on Christ, knowing Christ, knowing 
 Christians); 4. the triple consummation: holi- 
 ness, righteousness, glory, —-The prayer of 
 Christ: 1. For Himself; 2. for the disciples; 3. 
 for believers generally (indirectly an interces- 
 sion for the world, which shall be swallowed up 
 by the kingdom of believers).—Heaven’s founda- 
 tion upon the righteousness of -God.—The three 
 sections singly. Cbrist’s petition for Himself, e/c. 
 —The aim af the kingdom of love: salvation in 
 the praise of God’s name. 
 
 Starke: Lurugr: The sum and cause of this 
 chapter is as follows: a good sermon calls for a 
 gool prayer; that is, when a man has given 
 utterance to the word, he should begin to groan 
 and earnestly to entreat that it may have strength 
 and produce fruit. I know not how strong in 
 spirit others may be, but, let me be never so 
 learned and full of genius, 1 cannot grow so 
 holy as to gather devotion for prayer without 
 hearing and handling the word of God.—Zutstus: 
 Heart and eyes should simultaneously be raised 
 to heaven.—Christian, if thou wouldst succeed 
 in all that thou doest, set about each act with 
 hearty prayer and end thus too —Cramer: God 
 is a hidden God; had Christ not come into the 
 world, He had remained a hidden God, but be- 
 cause Christ hath glorified and revealed Him, 
 we can know God clearly in the Son.—Power de- 
 notes, in general, such power as is associated 
 with right; in particular, it is employed in the 
 sense of power to rule; hence magistrates are 
 often called powers, 1 Cor. xv. 24; Eph. i. 21; 
 iii. 10; Col. i. 16; Dan. vii. 14; see also Matt. 
 xxviii. 18; Rev. xii. 10.—Cansremin: Whoso 
 will not submit himself to Christ in the obedi- 
 ence of faith, to his everlasting salvation, is 
 subjected to His power to everlasting perdition. 
 —Hepineer: Christ the fountain of life; thirst 
 for that fountain !—/did.: Mark the chief ground 
 of felicity, Is. ii. 11; 1 Cor. xiii. 12; 1 John 
 iii, 2.—Nova Libl.: If Jesus Himself had, in 
 the redemption, no other final purpose than the 
 honor and glorification of His Father, how much 
 ‘rather and more justly is it said concerning 
 believers: Whatsoever ye do, either in word or 
 deed, etc., Col. 111. 17.—QuEsNEL: God glorifies 
 in heaven those who glorify Him on earth.— 
 Hepineer: Christ was faithful in His Father’s 
 house (Heb. iii. 2), having kept back nothing 
 from us.—QuUESNEL: Christ will have no servants 
 in the ministry of the word but those whom His 
 Father has elected thereunto and presented to 
 Him for His own.—CansreIn: Our election to 
 eternal life is something hidden in God; yet we 
 may know it if we lay hold on Christ in true 
 
 527 
 
 ee 
 
 faith, perseveringly continuing therein.—Jbid.: 
 The fellowship of believers gives a Christian the 
 comfort and encouragement of knowing, when the 
 devil assaults him, that he (the devil) is laying 
 hold not on one finger but on the whole spiritual 
 body of Christ, ἡ e. all the Christians in the 
 world, nay, God and Christ Themselves.—How 
 wonderful is it that Jesus, standing upon the 
 threshold of His Passion, was yet overwhelmed 
 with joy at the contemplation of the joy of those 
 who were the cause of all His gricfs! O how 
 great is the strength of His love!—The hatred 
 of the world is 4 genuine mark of a true Chris- 
 tian.—Preachers who, after the perverse fashion 
 of the world, join in everything that is going on 
 and are consequently tavorites everywhere, are 
 of no accou .t.—Zuisius: Believing Christians, 
 though im the world, are not of the world; they 
 have not its mind, ways, habits, are not on the 
 same footing with it; they possess the mind of 
 Christ and tollow His example alone.—HxEvin- 
 GER: It is necessary for us to suffer in the world 
 so long as we are able, and in duty bound, to be 
 useful; God will call us away; we must not, in 
 vexation and self-will, wish our own lives away, 
 —We must recognize life in the world to bea 
 benefit and be occupied in serving the world as 
 long as we live.—Zrisius: A child of God, as 
 long as he is in the world, isin peril of being 
 seduced by it; hence praying and watching are 
 highly necessary.—Believers must be crucified 
 to the world and the world must be crucified to 
 them, in imitation of Christ. —Zxrisius: ‘The dig- 
 nity and bliss of believers is great. How great, 
 is not discoverable here, but when it shall appear, 
 it will be manifest that they are like the Lord. 
 Greriacu: We do not merely receive eternal 
 life through the knowledge of God and Jesus 
 Christ; this knowledge itself 7s life, 7s posses- 
 sion of the highest good. For this is not the 
 shadowy knowledge of the sense sundered from 
 the substance; it is the union of the knowing 
 and the Known, in which, therefore, light, life 
 and love unite.—Asthe Father and Son have 
 been distinct from eternity and yet are One 
 through the eternal Spirit of love, who proceed- 
 eth from both, so God hath, by the Son, created 
 a world fuil of contrasts which His Spirit. con- 
 tinually transfigureth into a glorious unity in 
 love. Sin hath banished this harmonizing Spirit 
 from man, hath perverted the contrasts into con- 
 tradictions and rent men one from the other, as 
 from God. But the work of Jesus Christ, the 
 completion of Ilis redemption, is that the Father’s 
 unity with the incarnate Son becometh a unity 
 wherein the whole human race that believeth on 
 the Son, is one with the Father.—This ‘“sancti- 
 fying” of Christ’s, therefore, embraces His 
 whole active and passive obedience: the sacrifice 
 of His will and the guilt-offering of His holy 
 humanity laden with the sin of the world: by 
 this sacrifice all of believing humanity is sanc- 
 tified unto God as a sacrifice.—Jesus prays for 
 future believers also, tothe end that these may, 
 with His then existing disciples, form one com- 
 munion in holy love. With these words, the 
 Lord declares the whole essence of His Church 
 on earth. He came to restore unity to the dis- 
 rupted human race, by means of their reconcilia- 
 tion to God.—This is a beholding whereby the 
 
528 
 
 beholder becometh one with the Beheid (1 John 
 lil. 2,5), whereby the glory of the Lord doth 
 itself pass into him. 
 
 Lisco: Because it is the vocation of the dis- 
 ciples to diffuse heavenly life on earth, they may 
 not live retired from the world, or, still less, quit 
 it already by death; the more needful, there- 
 fore, is it thut they should be-preserved from all 
 evil in the world. 
 
 Braunu: He who prays is not merely an artist 
 erecting a monumént to the grace of God; he is, 
 at the same time, a work of art—the monument it- 
 self. ‘Thus here the Redeemer who hath restored 
 the image of God in humanity and doth restore it 
 as the High Priest and Sacrifice of mankind.— 
 The Prayer linked itself to His di-courses. It is 
 necessary for a good sermon to conclude with a 
 good prayer. First Christ spake of God to His 
 disciples; now He talketh of them to the Father. 
 In this prayer is summed up that which the pre- 
 ceding discourses had unfolded.—Thither He 
 raised His eyes, whither He would he taken by 
 God.—The hour of suffering obscured Him in the 
 eyes of those who looked upon Him as one tor- 
 mented and stricken by God, and in the sight of 
 His most faithful adherents. But He was con- 
 fident that the Father would glorify the Son, would 
 take Him to Himself, would give Him the glory 
 of exalted efficacy.—In the world, unbelief and 
 superstition had covered the Father’s name with 
 darkness. Out of that obscurity, the gospel of 
 Jesus Christ, proclaimed ih the power of the 
 Spirit, shonld draw it forth into the true light.— 
 In the beginning, the life of men was light; they, 
 however, stretched forth their hands beyond lite 
 to grasp the light of knowledge; they desired to 
 know, without being; to possess the knowledge 
 of God withont divine life. This is the old sin, 
 new even tu this day. Thusacting, they lost life 
 and light. But now, through the light of truth, 
 fragmentarily offered them in the Word of life, 
 they should regain life.—Yea, a mind to do the 
 will of God, heips a man to a clear knowledge of 
 the truth that Curist and His doctrine are of God. 
 Therefore despise no piety or fear of God, even 
 though as yet they be not Christian. —* Heart and 
 heart at one together.” [Jerz wnd Herz vereini 
 zusammen,—one of the best hymus of Zinzendorf, 
 based on this chapter.—P. 8.]—‘* That, in sooth, 
 is a true heavenly ladder, that rests upon earth, 
 but whose top reaches to heaven, nay, to the 
 throne of God, as the place where is the greatest 
 unity. We, however, must not begin at the top, 
 but must make sure of the first steps—we must 
 see that we are first born anew of God through 
 the word of truth, and thus become one with God 
 and His life’ (Rieger). 
 
 Gossner: Now the death-pass must he crossed. 
 There Thou must crown Zhy Son with honor and 
 glory, that Zhou mayest be praised and magni- 
 fied in Him.—He giveth this life unto all whom 
 the Father giveth Him, ἡ. 6... all who, drawn by 
 the Father, sundered from the world by pre- 
 venting grace, suffer themselves to be attracted 
 unto Him, and turn to Him in faith.—We have 
 it from the mouth of Jesus that this, to know the 
 Father and Him, is heaven on earth.—Hence, we 
 have to teach men to know Jesus Christ; for the 
 name of God is in Him, in Him dwelleth all ful- 
 ness. —Ile saith: “J have finished my course,” 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ete.; let come now what will. So it is with 
 the day’s work that is given a man,—whereunto 
 a man is destined from his mother’s womb. That 
 is not cuf siort; though the pleasure of seeing 
 its blessed results be something bated, the grand 
 work to which the Saviour hath called a man, 
 suffereth no retrenchment.—Almost all preachers, 
 even the better sort, make of Christ a mere 
 Teacher and Servant who bides outside of us, who 
 does but teach us what is good; they do not say 
 that He is to rule within us and Himself work 
 good works in us.—‘‘In Thy name have I kept 
 them,” says He. Itisa bad thing for a shepherd 
 to keep the flock in his own name only, as some- 
 what belonging to him, to his own glory, through 
 his strength, and not as property entrusted to 
 his care by God, and to God’s glory, through 
 God’s grace and strength.—He hath left us per- 
 fect joy, and that His own. Thereby shall the 
 work of sanctification be perfected in us, as 
 David saith: Let the glad Spirit keep me; continue 
 grace unto me.—Happy is he who knows that it 
 is better to be hated by the world and loved by 
 Christ, than to be loved by the world and re- 
 jected by Christ.—Christians, says Macarius, 
 are children of another world, of the heavenly 
 Adam, a new race, children of the Holy Ghost, 
 of light, brothers of Christ; they are not of this 
 world.—The ‘‘as /” can mean nothing else than 
 that we too should be crucified to the world and 
 the world to us, like Jesus, like Paul, like all 
 true followers of Christ. —The word must sanctify 
 us; it divides everything like a two-edged sword, 
 and Satan, in his servants, is always seeking to 
 make it a secondary affair, or to hustle it out of 
 the way altogether.—Ver. 18. Men appeal in 
 vain to these words of Christ and to the divine 
 authority of their office, in support of their claim 
 to be respected and heard like Christ, unless 
 they are anointed by Christ, filled with His Spirit 
 and the fulness of God, blessed, called and sent 
 by Him, as He was sent by the Father, by means 
 of an internal mission and anointing, not simply 
 by outward calling and installation.—Who is not, 
 glad that Christ prayed for him before his Pas- 
 sion, in His high-priestly prayer? And He is 
 always heard.—The highest pattern of unity is 
 in heaven, between Father and Son, the copy is 
 on earth.—Ver. 21. The cave stands thus: every 
 Christian must believe himself into Christ as 
 deeply as if he were Christ. This constitutes 
 everything, this constitutes fa:th, it constitutes 
 all deeds, the walk, the virtues. 
 
 Hrvpner: The Father’s cause was tarnished by 
 the fall; Satan could rejoice at having seduced 
 mankind; what had become of God’s purpose in 
 the creation? The Son came as Redeemer and put 
 God’s enemy toshameand made God glorious. The 
 highest aim is to glorify God; he who does nothing 
 towards that end, does nought.—Cbhrist is Lord of 
 the human race; He hath unlimited power and au- 
 thority over it: far more than didactic authority. 
 This authority, however, is for the good of men: 
 Christ is toemploy His power in making them 
 happy.—All things that Thou hast given Me, My 
 doctrine, My miraculous powers. ΤῸ consider 
 this a// that was in Christ as of divine or.gin, is 
 to believe on Christ.—Gradual progress to faith: 
 Instruction, or external preaching, favorable re- 
 ception, true knowledge, ἢ. ¢., heartfelt know- 
 
: CHAP. XVII. 1-26. 
 
 ledge, the result of experience and the power of 
 the Spirit.—Hoty Farner; Howcan a Christian 
 ear endure that this holiest of all titles should be 
 given to a sinful man.—All joy, all felicity, is 
 finally reduced, in respect of its deepest element, 
 to love; from love flows joy. Hell is joyless be- 
 cause it is loveless.—Christ’s prayer repudiates 
 the foolish desire for exemption from the trials 
 and conflicts of this world. It would indeed be 
 by far the more comfortable thing to be trans- 
 ported at once to heavenly bliss, without a battle. 
 Christ might thus have taken the Apostles im- 
 mediately to heaven with Him. But how then 
 would they have become Christ’s Apostles? how 
 would the world have been converted? how would 
 they have been able, without labor, without con- 
 flict, without victory, to enjoy happiness in 
 heaven? It likewise follows that the Essenic, 
 Ascetic course is not the true one.—Jn Thy truth. 
 1. Through the truth: the Word of God is the 
 means of sanctification; 2. in accordance with 
 Thy truth: the Word of God is the rule of sancti- 
 fication; 3. consecrate them to Thy truth: to 
 the vocation of witnessing for the truth.—How 
 does this prayer shame cold Christians! The 
 Lord thought of the coming generations, and they 
 think too little of Him.—There is but one Apos- 
 tolie Christianity, and none beside; whoso will 
 not have that, has none.—That unity of the 
 Father and Sen is, therefore, not simply a type, 
 but a true and effective cause, of the oneness of 
 Christians. They, belonging to the Father and 
 the Son, united to the Father through the Son, 
 remain one. As the children of one Father, 
 united to Him through the First born, they re- 
 pose on a sure foundation of unity.—lf the 
 Church of Christ stood forth as a harmonious 
 community of brethren, where nought but order, 
 love and peace ruled, it would be so unique a 
 phenomenon in our egotistical world that every 
 one would be forced to acknowledge that here 
 was a divine work, and to seein it the govern- 
 ment of a higher Spirit, namely, the Spirit of 
 Christ. All doubts as to, and accusations against, 
 Christianity must perforce hold their peace.— 
 The world knoweth Thee not; it has no idea that 
 there is an ocean of love in God. Nevertheless, 
 that does not do away with the love. 
 
 Besser: There, on the holy mount, His coun- 
 tenance shone as the sun; here His soul shineth 
 like the sun, His soul bermeth like a calm, ma- 
 jestic light.—“ It being certain that they are Mine 
 and that [am their Lord, Masterand Saviour, it is 
 also certain and beyond doubt thatthey are Thine, 
 nay, Thine not only now, but Thine from the be- 
 gining, and that they come unto Me through 
 Thee” (Luther).—* The Father the Root, Christ 
 the Stem, the Holy Ghost the Sap, believers the 
 branches that draw the Sap unto themselves, the 
 Christian life the fruit of one Tree of the holy 
 church” (Gerhard). —FREYLINGHAUSEN: The 
 above-cited Meditations of Gerhard are furnished 
 with an exceedingly significant frontispiece in 
 two divisions. Above is the picture of the Old 
 Testament high-priest burning incense at the altar 
 of incense; underneath are the words: Which is 
 a shadow of things to come. Beneath, a picture 
 of the high-priestly praying Christ, surrounded by 
 His disciples, with the inscription: But the body 
 ttself (the substance) ts in Christ, Col. ii. 17. 
 
 34 
 
 529 
 
 ScuMIEDER, in the Introduction to his Medita- 
 tions, depicts the solemn repose of the full moon- 
 lit night-heavens, up to which Christ, praying, 
 gazed,—and the solemn repose in His soul. He 
 is the High-priest who maketh us priests.— 
 The fellowship of Jesus with the Father was a 
 relationship appearing in Him simultaneously 
 with His self-consciousness.—The hour. It is ex- 
 ceedingly noteworthy how Jesus, for everything 
 that is to happen, knows, defines, and chooses 
 time and hour—even that very instant to which 
 the event belongs. (Entirely correct; being 
 sensible of His eternity, He is sensible of His 
 moment; the following is a fundamental thought 
 of the Preacher Solomon: All is vain, for the 
 reason that men in their vanity no longer 
 have a perception of the moment, agreeably to 
 the truth that everything has its time.)—— 
 Thus He invariably does and suffers that which 
 is proper for each hour.—Glorification is the 
 complete revelation of a form of life either ab- 
 stractly or relatively perfect. A bud is glorified 
 when it bursts its envelope and comes forth a 
 flower.—The Son must earn this dominion which 
 the Father has given Him, in order that it may 
 be as truly His own as it isa gift from the Fa- 
 ther. Tor all dominion is real autocracy so far 
 only as it is acquired by individual prowess.— 
 As the Father, in His Divine Kingdom, fills all 
 the Divine Persons, being wholly in each One, 
 and working in the Divine House that rules in 
 eternal, creative joy, so Jesus would be and work 
 in all men who are saved by Him, whom the 
 Father has given Him, to the end that His joy 
 may be perfect in them. And together with Him, 
 the love in which the Father loves Him shall be 
 in them (7. ¢., the fellowship in the blessedness 
 of God, the divine heritage of Christ’s co-heirs). 
 
 [Craven: from Hitary: Ver. 8. To knowthe 
 only true God is life, but this alone does not con- 
 stitute life: What else then is added? And 
 Jnsus Curist whom Thou hast sent.—Ver. 21. 
 Unity is recommended by the great example of 
 unity. AvucustinE: Ver. 1. Our Lord, in the 
 form of a servant, could have prayed in silence 
 had He pleased; but He remembered that He 
 had not only to pray, but to teach.—VFather, the 
 hour is come, shows that all time, and everything 
 that He did or suffered to be done, was at His 
 disposing, who is not subject to time.—Vather, 
 the hour is come, glorify Thy Son; the hour is 
 come for sowing the seed, humility; defer not 
 the fruit, glory.—The Son glorified the Father, 
 when the Gospel of Christ spread the knowledge 
 of the Father among the Gentiles.—Glory was 
 defined among the ancients to be fame accom- 
 panied with praise.—When sight has made our 
 faith truth, then eternity shall take possession 
 of, and displace, our mortality.—Ver. 11. That 
 they may be one, as We are: That they may be 
 one in their nature, as We are one in Ours.— 
 As the Father and the Son are one not only by 
 equality of substance, but also in will, so they, 
 between God and whom the Son is Mediator, may 
 be one not only by the union of nature. but by 
 the union of love.—Ver. 138. He says He spoke 
 in the world, though He had just now said, J am 
 no more in the world: inasmuch as He had not 
 yet departed, He was still here; and inasmuch 
 as He was going to depart, He was, in a certain 
 
&30 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 sense, not here.—Ver. 17. Sanctify them through 
 Thy truth: Thus were they to be kept from the 
 evil.—Ver. 19. That they also might be sanctified 
 through the truth, t.e., in Me: inasmuch as the 
 Word is truth, in which the Son of man was sanc- 
 tified from the time that the Word was made 
 flesh.—Ver, 21. They are in us and we in Them, 
 so as that they are one in Their nature, we one 
 in ours: they are in us, as God is in the temple; 
 we in Them, as the creature is in its Creator.— 
 Is not this unity, that peace eternal which is 
 
 the reward of faith, rather than fuith ttself?— | 
 
 Ver. 23. That they may be made perfect in one; the 
 reconciliation made by this Mediator, was car- 
 ried on even to the enjoyment of everlasting 
 blessedness.—As long as we belteve what we do 
 not see, we are not yet made perfect, as we shall 
 be when we have merited to see what we believe. 
 —And hast loved them, as Thou hast loved Me; 
 There is no reason for God’s loving His members, 
 but that He loves Him; but since He hateth 
 nothing that He hath made, who can adequately 
 express how much He loves the members of His 
 Only Begotten Son, and still more the Only Be- 
 gotcen Ilimself?—Ver. 24. It was not enongh for 
 Him to say, £will that they may be where I am, 
 but He adds, with Me: to be with Him is th: 
 great good; even the miserable can be where [16 
 is, but only the happy can be with Him—as a 
 blind man, though he is where the light is, yet 
 is not himself with the light, but is absent from 
 it in its presence, so not only the unbelieving, 
 but the believing, though they cannot be where 
 Christ is not, yet are not themselves with Christ 
 by sight.—That they may behold; We says, not, 
 that they may believe; it is the reward of faith 
 which He speaks of, not faith itself.—Ver. 25. 
 What is it to know Him, but eternal life, which He 
 gave not to a condemned but to a reconciled 
 world? For thisreason the [condemned] world 
 hath not known Thee; because Thou art just, 
 and hast punished them with this ignorance of 
 Thee; and for this reason the reconciled world 
 knows Thee, because Thou art merciful, and 
 hast vouchsafed this knowledge, not in conse- 
 quence of their merits, but of Thy grace.—Ver. 
 26. And Iin them; He is in us as in His temple; 
 we in Him as our Head. From Curysosrom: 
 Ver. 1. Our Lord turns from admonition to prayer ; 
 
 thus teaching us in our tribulations to abandon | 
 all other things, and flee to‘God.—He lifted up 
 
 ‘His eyes to heaven to teach us intentness in our 
 prayers: that we should stand with uplifted eyes, 
 not of the body only, but of the mind.—Vev. 9. 
 T pray for them: As the disciples were still sad 
 in spite of all our Lord’s consolations, henceforth 
 He addresses Himself to the Father, to show the 
 love which He had for them; He not only gives 
 them what He has of His own, but enireats an- 
 other for them, as a still further proof of His 
 love.—Ver. 14. Again, our Lord gives a reason 
 why the disciples are worthy of obtaining such 
 favor from the Father; [have given them Thy word, 
 and the world hath hated them; i. e., they are had 
 in hatred for Thy sake, and on account of Thy 
 word.—Ver. 15. Keep them from the evil: t. 6. not 
 from dangers only, but from falling away from 
 the faith.—Ver. 16. They are not of the world; 
 because they have nothing in common with earth, 
 they are made citizens of heaven,—Ver. 17. 
 
 | 
 
 Sanetify them in Thy truth ; i.e. make them holy, 
 by the gift of the Holy Spirit, and sound doe- 
 trines: for sound doctrines give knowledge of 
 God, and sanctify the soul.—Zhy word is truth, 
 ἢ. @, there isin it no le, nor anything typical, 
 or_bodily.—Sanctify them in Thy truth, may mean, 
 separate them for the ministry of the word, and 
 preaching.—Ver. 19. For their sakes I sanetify 
 Myself, τ. ὁ... 1 offer myself as a sacrifice to Thee; 
 for all sacrifices, and things that are offered to 
 God, are called holy [sanctified ].—7hat they also 
 may be sanciified through the truth, i. e., for | make 
 them too an oblation to Thee; either meaning 
 that He who was offered up was their Head, or 
 that they would be offered up too; as the Apos- 
 tle saith, Present your bodies a living sacrifice, holy. 
 —Ver. 20. Another ground of consolation to 
 them, that they were to be the cause of the sal- 
 vation of others.—Ver. 21. For there is no scan- 
 dal so great as division, whereas unity amongst 
 believers is a great argument for believing; for 
 if they quarrel, they will not be looked on as 
 the disciples of a peace-making Master.—Ver. 
 22. By glory He means miracles, and doctrines, 
 and unity; which last is the greatest glory. 
 From Brpw: Ver. 6. And they have kept Τὴν 
 word; We calls Himself the Word of the Father, 
 because the Father by Him ereated all things, 
 and because He coutains in Himself all words; 
 as if to say, ibey have committed Me to memory 
 so well, that they never will forget Me: Or, they 
 have believed in Me.—Ver. 15. Heep them from 
 the evil: every evil, but especially the evil of 
 schism. From Tueopuytact: Ver. 25. Ὁ 
 righteous Bather, the world hath not known Thee: 
 as if to shy, I would wish that all men obtained 
 these good things which I have asked for the 
 believing; but inasmuch as they have not known 
 ‘Thee, they shall not obtain the glory and crown. 
 
 [from Burgirr: Chap. xvii. If any part of 
 Scripture be to be magnified above another, this 
 chapter claims the pre-eminence; it contains the 
 breathings out of Christ’s soul for His Church 
 and children before His departure; not for His 
 disciples only, but for the succeeding Church to 
 the end of the world.—Ver. 1. These words spake 
 Jesus: that is, after He had finished His excellent 
 sermon, He closes the exercise with a most fer- 
 vent and affectionate prayer; teaching His min- 
 isters to add solemn prayer to all their instruc- 
 tions and exhortations.—He lifted up fis eyes to 
 heaven: The gestures which we use in prayer 
 should be such as may express our reverence of 
 God, and denote our affiance and trust in Him, 
 —It is very sweet and comfortable in prayer, 
 when we can come and call God Father.—The 
 hour is come: that is, The hour of My sufferings, 
 and ‘Thy satisfaction; the hour of My victory 
 and of Thy glory; the hour, the sad hour, de- 
 termined in Thy decree: no calamity can touch 
 us till God’s hour is come; and when the sad 
 hour is come, the best remedy is prayer, and the 
 only person to fly unto for succor is our heavenly 
 Father.—Glorify thy Son, that Thy Son also may 
 glorify Thee: Note how the glory of the Father 
 and the Son are inseparably linked together; 
 it was the Father’s design to glorify the Son, and 
 it was the Son’s desire to have glory from the 
 Father, that He might bring glory ἕο the Father. 
 —Ver. 2. Observe 1. The dignity with which 
 
CHAP. XVII. 1-26. 
 
 531 
 
 Christ was invested, power over all flesh; 2. How 
 Christ came to be invested with this power; it 
 
 was given Him by His Father.—All mankind are | 
 
 under the power and authority of Jesus Christ 
 as Mediator: Ie has 1. a legislutive power, or a 
 power to give laws to all mankind; and 2. aju- 
 diciary power, or a power to execute the laws 
 that He hath given.—TZhat He might give eternal 
 life to as many as God hath given Him: Note 1. 
 That all believers are given by God the Father 
 unto Christ; they are given to Him as His charge, 
 to redeem, sanctify, and save; and as His reward, 
 Is. 1111. 10; 2. All that are given to Christ, have 
 life from Him; a life of justification and sancti- 
 fication on earth, and a life of glory in heaven; 
 ὃ. The life which Christ gives is eternal life; 4. 
 That this eternal life is a free gift from Christ 
 unto His people; though they do not work for 
 wages, yet they shall not work for nothing.+Ver. 
 3. This is the true way and means to obtain 
 eternal life, namely, by the true knowledge of 
 God the Father, and of Jesus Christ the Mediator. 
 —tLearn, 1. That the beginning, increase, and 
 perfection of eternal life lyeth in holy knowledge; 
 2. That no knowledge is sufficient to eternal life, 
 but the knowledge of God, and Jesus Christ.— 
 The knowledge of the only true God, and of J 2sus 
 Christ the Mediator, ts the life of grace, and the 
 necessary way to the life of glory.—Ner. 4. I have 
 glorified Thee on the earlh: The whole life of 
 Christ, while here on earth, was a glorifying of 
 His Father; by 1. The doctrine He preached; 
 2. The miracles He wrought; 3. The unspotted 
 purity and innocency of His life; 4. His unpa- 
 ralleled sufferings at death.—JZ have finished the 
 work which Thou gavest Me todo: He speaks of 
 what He was resolved to do, as already done. 
 Here notethat 1. It is work that glorifies God; 
 2. Every man has his work assigned him by God; 
 3. This work must be finished here upon earth; 
 4. When we have done our proportion of work, 
 
 we may expect our proportion of wages; 5. It is | 
 
 a blessed thing at the hour of death to be able to 
 say in uprightness that we have glorified God, 
 and have finished the work which He appointed 
 ms to do.—Ver. 5. Learn that, 1. Whoever expects 
 ‘to be glorified with God in heaven must glorify 
 
 Him first here upon earth; 2. After we have glori- | 
 | essentially and originally holy, as infinitely and 
 
 fied Him, we may expect to be glorified with Him, 
 and by Him. — With the glory which I had with Thee 
 before the world was: Here note that Christ—l. 
 As God, had an essential glory with God the 
 Father before the world was; 2. As Mediator, did 
 so far humble Himself, that He needed to pray 
 
 for His Father to bestow upon Him the glory | 
 
 which He wanted ; namely, the glory of His as- 
 cension and exaltation.—Ver. 6. By the name of 
 God, we are here to. understand His nature, pro- 
 perties, attributes, designs and counsels for the 
 salvation of mankind: Christ, as the Prophet of 
 His Church, made all these known unto His peo- 
 ple.—Learn that, 1. All believers are given unto 
 Christ, as His purchase, and as His charge: 
 as His subjects, as His children; as the wife of 
 His bosom, as the members of His body ; 2. None 
 
 are given to Christ, but those that were first the | 
 Father’s; 3. All those that are given unto Christ, | 
 
 do keep His word; they keep it in their wnder- 
 standings, they hide it in their hearts, they feel the 
 
 force of it in their souls, they express the power of | 
 
 it in their lives.—Ver. 7. Observe, 1. The SJaith- 
 fulness of Christ in revealing the whole will of 
 His Father to His disciples; 2. The proficiency 
 of the disciples in the school of Christ.—Learn 
 hence that, 1. Christ hath approved Himself a 
 faithful messenger from His Father to His peo- 
 ple, in that He hath added nothing to His mes- 
 sage, and taken nothing from it; 2. It is our 
 duty to know and believe on Christ, as the only 
 Messenger and Mediator sent of God.—Ver. 8, 
 Learn that, 1. The doctrine of the gospel, which 
 was revealed by Christ, was received from the 
 Father; 2. Faith is a receiving of the Word of 
 Christ, and of Christ in and by the Word; 8. The 
 
 | ministers of the gospel are to preach that, and 
 
 only that, which they have out of the Word of 
 God.—Ver. 9. Learn that, 1. The Lord Jesus 
 Christ is the great and gracious Intercessor; 2. 
 All believers are under the fruit and benefit of 
 Christ’s intercession; 8. As all the members of 
 Christ in general, so the ministers and ambassa- 
 dors of Christ in special, have a peculiar interest 
 in Christ’s intercession; and great are the ad- 
 vantages of His intercession from (1) The per- 
 son interceding, Christ: consider the dignity of 
 His person, God-man; the dearness of His per- 
 son, God’s Son, (2) The manner of His interces- 
 sion, not by way of entreaty, but meritorious 
 claim, (8) The sublimity of the oflice; our Inter- 
 cessor is near to God, even at His right hand, 
 (4) The fruits of His intercession; it procures the 
 acceptance and justification of our persons, the 
 hearing and answering of our prayers, the par- 
 don and forgiveness of our sins, our preservation 
 in grace, and our hopes of eternal glory.—Ver, 
 10. We may understand this two ways: 1. Of 
 all persons,—all My friends, all My disciples are 
 Thine, as wellas Mine. 2. All Thy things are 
 Mine, and all My things are Thine; Christ and 
 His Father are one, and They agree inone; They 
 
 | have the same essence and nature, the same at- 
 
 tributes and will; Christ hath all things that the 
 Father hath.—Thence note, That the Lord Jesus 
 Christ is eminently glorified in and by all those 
 that believe in Him, and belong unto Him.—Ver. 
 
 | 11. Note, 1. The title and appellation given te 
 God, Holy Father; when we go to Ged in prayer, 
 
 we must, look upon Him as an holy Father, as 
 
 independently holy; 2. The supplication: cep 
 through Thy name those whom Thou hast given Me, 
 the perseverance of the Saints is the effect of 
 Christ’s prayer; 3. The end of the supplication, 
 That they may be one as We are.—Three things 
 concur to the believer’s perseverance; 1. On the 
 Father's part, everlasting love and all sufiicient 
 power; 2. On the Son’s part, everlasting merit 
 and constant intercession; ὃ. On the Spirit’s 
 part, perpetual inhabitation and continued in- 
 tluence.—Note, 1. The beart of Christ is exceed- 
 ingly set upon the unity of His members; 2. The 
 believers’ union with Christ and with one an- 
 other, has some resemblance to that betwixt the 
 Father and the Son: it is a union, (1) holy, (2) 
 spiritual, (3) intimate, (4) indissoluble.—Ver. 
 12. Observe that, 1. Those who shall be saved, 
 are given unto Christ and committed to His care 
 and trust; 2. None of those that are given unto 
 Christ shall be finally lost.—Ver. 13. There is 
 a double care which Christ takes of His people; 
 
5352 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 namely, a care of their graces, and a care of their 
 joy and comfort.—Learn that, 1. Christ is the 
 author and original of the joy of His people: My 
 joy; 2. It is Christ’s will and desire that His 
 people might be full of holy joy: That My joy 
 may be fulfilled in them; ὃ. The great end of 
 Christ’s prayer and intercession was, and is, that 
 Iiis people’s hearts might be full of joy.—Ver. 
 14. Learn that, 1. Christians, especially minis- 
 ters, to whom Christ has given His word, must 
 expect the world’s hatred; 2. It is to the honor 
 of believers that they are like unto Christ in be- 
 ing the objects of the world’s hatred.—Vers. 15, 
 16. Observe 1. That the wisdom of Christ sees 
 fit to continue His children and people in the 
 world, notwithstanding all the perils and dan- 
 gers of the world: He has work for them, and 
 they are of use to Him, for a time, in the world; 
 {ill their work be done, Christ’s love will not, 
 and the world’s malice cannot, remove them 
 hence; 2. Yet Christ prays that His Father will 
 keep them from the evil, ἃ, 6., the sins, tempta- 
 tions and snares of the world.—Note, 1. That a 
 spiritual victory over evil is to be preferred be- 
 fore a total exemption from it; 2. How necessary 
 divine aid is to our preservation and success, even 
 in the holiest and best of enterprises, and how 
 necessary it is to seek it by fervent prayer; 3. 
 That such as sincerely devote themselves to 
 Christ’s service, are sure of His aid whilst so 
 employed.—Ver. 17. Learn that, 1. Such as are 
 already sanctified, ought to endeavor after higher 
 degrees of sanctification; 2. The Word of God is 
 the great instrument in God’s hand for His peo- 
 ple’s sanctification; 8. The Word of God is the 
 truth of God.—The Word of God is a divine truth, 
 an cternal truth, an infallible truth, a holy truth. 
 —Ver. 18. Observe, 1. Christ’s mission: The 
 Father sent Him into the world; Christ did not 
 of Himself undertake the office of a Mediator; 2. 
 As Christ’s mission, so the Apostles’ mission; 
 As Thou hast sent Me, so have I sent them: Learn 
 thence that none may undertake the office of the 
 ministry, without an authoritative sending 
 from’ Christ Himself; 3. Such as are so sent 
 [by the ministers of Christ] are sent by 
 Christ Himself; and it is the people’s duty to 
 reverence their persons, to respect their office, 
 to receive their message.—Ver. 19. Christ’s 
 sanctifying ILimself imports, 1. His setting Him- 
 self apart to be a sacrifice for sin; 2. His dedica- 
 tion of Himself to this holy use and service.—The 
 great end for which Christ did thus sanctify 
 Himself was that He might sanctify His members ; 
 that we should be consecrated to, and wholly set 
 apart for Him.—Ver. 20. That, 1. All believers 
 haye a special interest in Christ’s prayer; 2. In 
 the sense of the gospel they are believers, who 
 are wrought upon to believe in Christ through the 
 word; 8. Such is Christ’s care of, and love to, 
 His own, that they were remembered by Him in 
 His prayer, even before they had a being.—Ver. 
 21. The special mercy and particular blessing 
 which Christ prays for, on behalf of believers, is 
 a close and intimate union betwixt the Father, 
 Himself and them, and also betwixt one another. 
 —Note 1. The mystical union betwixt Christ and 
 His members has some resemblance with that 
 union which is betwixt the Father and the Son; 
 2. Unity amongst the ministers and members of 
 
 Jesus Christ is of so great importance, that He 
 did in their behalf principally pray for it.—Union 
 amongst Christ’s disciples is one special means 
 to enlarge the kingdom [Church] of Christ, and 
 to cause the world to have better thoughts of Him 
 and His doctrine.—Ver. 22. Learn that, 1. God 
 the Father hath bestowed much glory on Christ 
 His Son, as He is man and Mediator of the 
 church; 2. The same glory for kind and sub- 
 stance, though not for measure and degree, which 
 Christ as Mediator has received from the Father, 
 is communicated to true believers; 3. The great 
 end of this communication was, and is, to oblige 
 and enable His people to maintain a very strict 
 union among themselves; 4. Unity amongst be- 
 lievers is part of that glory which Christ as 
 Mediator hath obtained for them.—Ver. 23. Ob- 
 serve 1. Asthe Father is in Christ, so is Christ 
 in believers, and they in Him; the Father is in 
 Christ in respect of His divine nature, essence, 
 and attributes; and Christ is in believers, by 
 the inhabitation of His Holy Spirit; 2. The hap- 
 piness of believers consisteth in their oneness, in 
 being one with God through Christ, and one 
 amongst themselves; ὃ. God the Father loved 
 Christ His Son; (1) as God; (2) as Mediator, 
 John x. 17; 4. God the Father loves believers, 
 even as He loved Christ Himself; 5. Christ would 
 have the world know, that God the Father loveth 
 the children of men, as well as Himself.—Ver. 
 24. Our Saviour had prayed for His disciples’ 
 sanctification before, here He prays for their glori- 
 fication: 1. That they may be where He is; now 
 Christ is with them in His ordinances, in His 
 word, and at His table; ere long they shall be 
 with Him, as His friends, as His spouse, as His 
 companions in His kingdom; 2. That they may 
 be with Him where Ie is; that is more than the 
 former: to be with Christ where He is, imports 
 union and communion with Him.—Learn 1. All 
 those that are given to Christ as His charge, and 
 as His reward, shall certainly come to heaven to 
 Him; 2. The work and employment of the saints 
 in heaven chiefly consists in seeing and enjoying 
 Christ’s glory; for it will be a possessive sight ; 
 3. The top and height of the saints’ happiness in 
 heaven consists in this, that they shall be with 
 Christ.—Ver. 25. O righteous Father; righteous 
 in making good Thy promises both to Me and 
 them.—Observe what it isthat our Saviour affirms 
 concerning the wicked and unbelieving world, that 
 they have not known God,—have no saving know- 
 ledge of God.—Christ is the original and fontal 
 cause of all the saving knowledge that believers 
 have of God.—Ver 26. And I have declared unto 
 them Thy name, and will declare it; i.e. 1 νὰν made 
 known unto them Thy nature, attributes, coun- 
 sels, will and commands, and 1 will continue the 
 manifestation of the same unto the end.—TZhat the 
 love wherewith Thou hast loved Me, may be in them, 
 and lin them; It is not enough for the people of 
 God that His love is ¢owards them, but they must 
 endeavor to have it zz them; that is, experience it 
 in the effects of it, and in the feeling of it in their 
 ownsouls: the safely of a Christian lies in this, that 
 God loves Him; but the happiness of a Christian 
 consists in the sensible apprehension of this love. 
 [From M. Henry: Chap. xvii. Christ prayed 
 this prayer in their hearing, so that it was a 
 prayer 1. After sermon; when He had spoken from 
 
CHAP. XVII. 1-26. 
 
 God to them, He turned to speak to God for them ; 
 Those we preach to, we must pray for; 2. After 
 sacrament ; 3. Of a family: He not only, as a son 
 of Abraham, taught His household (Gen. xviii. 19), 
 but, as a son of David, blessed His household (2 
 Sam. vi. 20), prayed for them and with them; 4. 
 Of parting; when we and our friends are part- 
 ing, it is good to part with prayer, Acts xx. 36, 
 —dying Jacob blessed the twelve patriarchs ; 
 dying Moses, the twelve tribes; and so, here, 
 dying Jesus the twelve apostles; 5. That was a 
 preface to His sacrifice, specifying the blessings 
 designed to be purchased by His death for those 
 that were His; 6. That was a specimen of His 
 intercession.—All that have the Spirit of adoption, 
 are taught to ery, Abba, Father, Rom. viii. 15; 
 Gal. iv.6: If God be our Father, we have liberty 
 of access to Him, ground of confidence in Him, 
 and great expectations from Him.—Christ calls 
 Him holy Father (ver. 11); and righteous Father 
 (ver 25); it will be of great use to us in prayer, 
 both for our direction and encouragement, to 
 call God as we hope to find Him.—Christ began 
 with prayer for Himself, and afterward prayed 
 for His disciples; We must love and pray for 
 our neighbor as ourselves, and therefore must 
 ina right manner love and pray for ourselves 
 first.—He was much shorter in His prayer for 
 Himself than in His prayer for His disciples; 
 Our prayer for the church must not be crowded 
 into a corner of our prayer.—Ver. 1. The Father 
 glorified the Sonupon earth, 1. Jn His sufferings, 
 by the signs and wonders which attended them; 
 2. By Wis sufferings: It was in His cross that 
 .He conquered Satan and death; His thorns were 
 a crown, and Pilate in the inscription over His 
 head wrote more than he thought; 8. Much more 
 after His sufferings; the Father glorified the Son 
 when He raised Him from the dead.—They that 
 have received the adoption of sons, may in faith 
 pray for the inheritance of sons; if sanctified, 
 then glorified.—Good Christians in a trying hour, 
 particularly a dying hour, may, thus plead,— 
 “Now the hour is come, stand by me.’’—Fuather, 
 own Me in My sufferings, that | may honor Thee 
 by them.—If God had not glorified Christ cruci- 
 fied, by raising Him from the dead, Wis whole un- 
 dertaking had been crushed; therefore glorify 
 Me, that I may glorify Thee.—Hereby He hath 
 taught us, 1. What to aim at in our prayers, in 
 all our designs and desires, viz, the honer of 
 God; 2. What to expect and hope for.—Vers. 2, 
 8. See the power of the Mediator: 1. The original 
 of His power; Thou hast given Him power; 2. 
 The extent of His power, He has power over all 
 flesh, i. e., (1) all mankind, (2) mankind con- 
 sidered as corrupt; ὃ. The grand intention and 
 design of this power; Here is the mystery of our 
 salvation laid open; Here is (1) the Father making 
 ‘over the elect to the Redeemer; (2) the Son un- 
 dertaking to secure the happiness of those that 
 were given Him; (3) the subserviency of the Re- 
 deemer’s universal dominion to this; 4. A further 
 explication of this grand design (ver. 3): Here 
 is (1) the great end which the Christian religion 
 sets before us, viz., eternal life; (2) the sure way 
 of attaining this blessed end, which is, by the 
 right knowledge of God and Jesus Christ ; This is 
 life eternal, to know Thee; which may be taken 
 two ways: WJirsi, Lite eternal lies in the know- 
 
 533 
 
 ΞΕ 
 
 ledge of God and Jesus Christ ; the present princi- 
 ple of this life is the believing knowledge of God 
 and Christ; the future perfection of that life will 
 be the intuitive knowledge of God and Christ: 
 Secondly, The knowledge of God and Christ leads 
 to life eternal; this is the way in which Christ 
 gives eternal life, by the knowledge of Him that has 
 called us (2 Pet. i. 3); and this is the way in which 
 we come to receive it.—The Christian religion 
 shows the way to heaven by directing us, 1. 7% 
 God, as the author and felicity of our being; 2. 
 To Jesus Christ, as the Mediator between God and 
 man.—They that are acquainted with God and 
 Christ, are already in the suburbs of life eternal. 
 —The Church’s king is no usurper, as the prince 
 of this world is.—Ver. 4. With what comfort 
 Christ reflevts on the life He had lived on earth; 
 1 have glorified Thee, and finished My work; it is as 
 good as finished; He overlooks the poverty and 
 disgrace He had. This is recorded, 1. For the 
 honor of Christ, that His life upon earth did in all 
 respects fully answer the end of His coming into 
 the world; 2. For example to all; (1) We must 
 make it our business to do the work God has ap- 
 pointed us to do; (2) We must aim at the glory 
 of God in all; 3. For encouragement to all those 
 that rest upon Him.—Ver. 5. All repetitions in 
 prayer are not to be counted vain repetitious.— 
 What His Father had promised Him, and He was 
 assured of, yet He must pray for; promises are 
 not designed to supersede prayers, but to be the 
 guide of our desires and the ground of our hopes. 
 —The brightest glories of the exalted Redeemer 
 were to be displayed within the veil, where ¢he 
 Father manifests His glory.—Vers. 6-10. The 
 apostleship and ministry, which are Christ’s gift 
 to the Church, were first the Father's gift to 
 Jesus Christ.—Ver. 6. Thou gavest them Me, as 
 sheep to the shepherd, to be kept; as patients to 
 the physician, to be cured; as children to a tutor, to 
 be educated.—Vers. 6, 8. Observe, 1. The great 
 design of Christ’s doctrine, which was to manifest 
 God's name, to declare Him; 2. His faithful dis- 
 charge of this undertaking: 7 have done it: His 
 fidelity appears (1) in the truth of His doctrine; 
 (2) in the tendency of His doctrine, which was to 
 manifest God’s name.—lt is Christ’s prerogative to 
 manifest God’s name to the souls of the children of 
 men. Sooner or later, He will manifest God’s 
 name to all that were given Him, and will give them 
 fis word to be, 1. The seed of their new birth; 
 2. The support of their spiritual life; ὃ. The 
 earnest of their everlasting bliss.—-Vers. 6-8. 
 What success the doctrine of Christ had among 
 those that were given Him, in several particulars: 
 1. They have received the words which I gave them; 
 2. They have kept Thy word, have continued in it; 
 have conformed to it; ὃ. They have understood 
 the word—have known that all things whatsoever 
 Thou hast given Me are of Thee; 4. They have set 
 their seal to it; They have known surely that 7 
 came out from Giod.—Ver. 8. Known surely; It is 
 a great satisfaction to us, in our reliance upon 
 Christ, that He and all He is and has, all He 
 said and did, all He is doing and will do, 
 are of God, 1 Cor. i. 30: If the righteousness 
 be of God’s appointing, we shall be justified ; 
 if the grace be of His dispensing, we shall be 
 sanctificd.—See here, 1. What it is ἐο believe; it 
 is to know surely: We may know surely that which 
 
534 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 we neither do nor can know fully; 2. What it is 
 we are to believe: That Jesus Christ came out 
 from God.—Christ is a Master who delights in 
 the proficiency of His scholars: See how will- 
 ing He is to make the best of us, and to say the 
 best of us; thereby encouraging our faith in 
 Him, and teaching us charity to one another.—The 
 due improvement of grace received, is a good 
 plea, according to the tenor of the new covenant, 
 for further grace.—Ver. 9. They are Thine: 1. 
 All that receive Christ’s word, and believe in 
 Him, are taken into covenant relation to the 
 Father, and are looked upon as His; 2. This is a 
 good plea in prayer,—Christ here pleads it; we 
 may plead it for ourselves.—Ver. 10. Those shall 
 have an interest in Christ’s intercession, in and 
 by whom He is glorified.—That in which God and 
 Christ are glorified, may, with humble confidence, 
 be committed to God’s special care.—Vers. 11-16. 
 The particular petitions which Christ pats up 
 for His disciples, 1. All relate to spiritual bless- 
 ings in heavenly things; the prosperity of the 
 soul is the best prosperity; 2. They are for such 
 blessings as are suited to their present state and 
 case, and their various exigencies and occasions; 
 Christ’s intercession is always pertinent; 3. He 
 is large and full in the petitions, orders them 
 before His Father, and jills His mouth with argu- 
 ments, to teach us fervency and importunity in 
 prayer, to be large in prayer, and dwell upon 
 our errands at the throne of grace, wrestling as 
 Jacob.—Note 1. The taking of good people out 
 of the world is a thing by no means to be desired, 
 but dreaded rather, and laid to heart, Is. lvii. 1; 
 2. Though Christ loves His disciples, He does not 
 presently send for them to heaven, but leaves 
 them for some time in this world, that they may 
 do good, and glorify God upon earth, and be 
 ripened for heaven..—It is more the honor of a 
 Christian soldier by faith to overcome the world, 
 than to retreat from it; and more for the honor 
 of Christ to serve Him in a ety than in a cell.— 
 Ver. 11. It is the unspeakable comfort of all be- 
 lievers, that Christ Himself has committed them 
 to the care of God Himself: Those cannot but 
 be safe, whom the Almighty God keeps, and He 
 cannot but keep those whom the Son of His love 
 commits to Him.—He here puts them 1. Under 
 the divine protection; Keep their lives, till they 
 have done their work; keep their comforts, and 
 let not them be broken in upon by the hardships 
 they meet with; keep up their interest in the 
 world, and let not that sink; 2. Under the 
 divine tuition; Keep them in their integrity, keep 
 them disciples, keep them close to their duty.— 
 Hie speaks to God as a holy Father: In commit- 
 ting ourselves and others to the divine care, we 
 may take encouragement, 1. From the attribute 
 of His holiness; 2. From this relation of a 
 Father, wherein He stands to us through Christ. 
 —What we receive as our Father’s gifs, we may 
 comfortably remit to our Father’s care: Father, 
 keep the graces and comforts Thou hast given 
 Me; the children Thou hast given Me: the min- 
 istry J have received.—Keep them through Thine 
 own name; ἴ. e., 1. Keep them for Thy name's 
 sake; so some—Thy name and honor are con- 
 cerned in their preservation as well as Mine, for 
 both will suffer by it if they either revolt or 
 sink; 2. In Thy name; so others; the original 
 
 one, 
 
 is so, ἐν τῷ ὀνόματι ; Keep themin the knowledge 
 and fear of Thy name; keep them in the profes- 
 sion and service of Thy name whatever it costs 
 them; 8. By or through Thy name; so others; 
 Keep them by Thine own power, in Thine own 
 hand: keep them Thyself.—Keep them from the 
 evil: 1. The evil one, Satan; 2. The evil thing, 
 sin; 3. Keep them from the evil of the world, 
 and of their tribulation in it, so that it may have 
 no sting in it, no malignity.—Ver. 12. Coneern- 
 ing all saints, it is implied that, 1. They are 
 weak, and cannot keep themselves; 2. They are 
 in Gods sight valuable and worth keeping; 3. 
 Their salvation is designed, for to that it is that 
 they are kept, 1 Pet. 1. 5; 4. They are the charge 
 of the Lord Jesus.—Ver. 11. It should be a 
 pleasure to those that have their home in the 
 other world, to think of being no more in this 
 world; for when we have done what we have to 
 do in this world, and are made meet for that, 
 what should court our stay ?—They who love 
 God, cannot but be pleased to think of coming 
 to Him, though it be through the valley of the 
 shadow of death.—When our Lord Jesus was 
 going to the Father, He carried with Him a 
 tender concern for His own which are in the world: 
 We should have such a pity for those that are 
 launching out into the world when we are got 
 almost through it.—Ver. 18. Note, 1. Christ has 
 not only treasured up comforts for His people, in 
 providing for their future welfare, but has given 
 out comforts to them, and said that which will 
 be for their present satisfaction; 2. Christ’s in- 
 tercession for us is enough to fulfil our joy in Him. 
 —Ver. 14. They that receive Christ’s good will 
 and good word, must expect the world’s dl will 
 and 7l word.—Those that keep the word of 
 Christ’s patience, are entitled to special protec- 
 tion in the hour of temptation, Rey. iii. 10: That 
 cause which makes a martyr, may well make a 
 joyful sufferer.—They to whom the word of 
 Christ comes in power, are not of the world, for 
 it has this effect upon all that receive it in the 
 love of it, that it weans them from the wealth of 
 the world, and turns them against the wickedness 
 of the world.—Ver. 16. They may in faith com- 
 mit themselves to God’s custody, 1. Who are as 
 Christ was in this world, and tread in His steps; 
 2. Who do not engage themselves in the world’s 
 interest, nor devote themselves to its service. 
 Ver. 17. Note, 1. It is the prayer of Christ for 
 all that are llis that they may be sanctified; 2. 
 Those that through grace are sanctified, have 
 need to be sanctified more and more; not to go 
 forward is to go backward; 3. It is God that 
 sanctifies as Well as God that justifies, 2 Cor. ν. 5; 
 4, lt is an encouragement to us in our prayers 
 for sanelifying grace, that it is what Christ in- 
 tercedes for, for us.—Jesus Christ intercedes for 
 His misters with a particular concern.—The 
 great thing to be asked of God for gospel minis- 
 ters is, that they may be sanctified, effectually 
 separated from the world, entirely devoted to 
 God, and experimentally acquainted with the 
 influence of that word upon their own hearts, 
 which they preach to others.—Vers. 18, 19. We 
 have here two pleas or arguments to enforce the 
 petition for the disciples’ sanctification, 1. The 
 mission they had from Him (ver. 18); 2. The 
 merit they had from Him; For their sakes I sane- 
 
 ᾿ 
 
tify Myself.—Ver. 18. Whom Christ sends He 
 will stand by, and interest Himself in those that 
 are employed for Him; what He calls us out to, 
 He will fit us out for, and bear us out in.—Vers. 
 20-23. Next to their purity, He prays for their 
 unity ; for the wisdom from above is first pure, 
 then peaceable.—Ver. 20. Note, 1. Those, and 
 those only, are interested in the mediation of 
 Christ that do, or shall, believe in Him; 2. It is 
 through the word that souls are brought to believe 
 on Christ ; 3. It is certainly and infallibly known 
 to Christ, who shall believe on Him; 4. Jesus 
 Christ intercedes not only for great and eminent 
 believers, but for the meanest and weakest; 5. 
 Jesus Christ in His mediation had an actual re- 
 gard to those of the chosen remnant that were 
 yet unborn: prayers are filed in heaven for them 
 beforeliand.—Ver. 21. The oneness prayed for 
 includes three things: 1 That they might all be 
 incorporaied in one body; 2. That they might all 
 be animated by one Spirit; 3. That they might all 
 be knit together in one heart; that they all may be 
 one, (1) in judgment and sentiment; not in every 
 little thing—it is neither possible nor needful; 
 (2) in disposition aad inclination; (3) in their 
 designs and aims; (4) in their desires and 
 prayers; (5) in love and affection. —It is taken for 
 granted that the Muther and Son are one; this is 
 insisted on in Christ’s prayer for His disciples’ 
 oneness: 1. As its pattern; 2. As its centre— 
 that they may be one in us, all meeting here; 8. 
 As its plea.—Believers are one, in some measure, 
 as God and Christ are one; for, 1. The union of 
 believers is a strict and close union; tlicy are 
 united by a divine nature, by the power of divine 
 grace, in pursuance of divine counsels; 2. It is 
 a holy union, in the Holy Spirit, for holy ends; 
 3. It is, and will be at last, a complete union; 
 Father and Son have the same attributes, pro- 
 perties, and perfections ; so have believers now, 
 as far as they are sanctified, and when grace 
 shall be perfected in glory, they will be exactly 
 consonant to each other, all changed into the 
 
 CHAP. XVII. 1-26. 
 
 same image.—Ver. 23 The words, 2 in them, and | 
 | Christ had done for them: J #ave declared unto 
 
 Thou in Me, show what that union is which is so 
 necessary: viz., 1. Union with Christ; I in them; 
 2. Union with God through Him; hou in Me; 
 8. Union with each other, resulting from those; 
 that they hereby may be made perfect in one.— 
 Ver, 22. The glory which Thou gavest Me, I have 
 given them: Christ gave it them, that they might 
 be one; 1. To entitle them to the privilege of 
 unity; 2. To engige them to the du/y of unity; 
 
 the more Christians are taken up with the glory | 
 
 Christ has given them, the less desirous they 
 will be of vain-glury, and, consequently, less 
 disposed to quarrel.—lHe pleads the happy influ- 
 ence their oneness would have upon others, 
 showing, 1. His good will to the world of man- 
 kind in general; 2. The good fruit of the 
 Church’s oneness: it will be an evidence of 
 tue truth of Christianity and a means of bring- 
 ing many to embrace it, (1) In general, it will 
 recommend Christianity to the world; the writing 
 of Christians in Jove and charity, is the beauty 
 of their profession, and invites others to join 
 them; when Christianity, instead of causing 
 quarrels about itself, makes all other strifes to 
 cease, when it cools the fiery, smooths the rug- 
 ged, and disposes men to be kind and loving, 
 
 ] 
 
 ] 
 
 538 
 
 courteous and beneficent, to all men, studious 
 to preserve and promote peace in all relations 
 and societies, it will recommend itself to all; 
 (2) In particular, it will beget in men good 
 thoughts, (a) of Christ: they will know and be- 
 heve that Z’how hast sent Me; (Ὁ) of Christians; 
 they will know that Thou hast loved them as 
 Thou hast loved Me (ver. 28).—Ver. 24. A peti- 
 tion for the glorifying of all those that were 
 given to Christ: observe the connection cf this 
 request with those foregoing; He had prayed 
 that God would preserve, sanctify, and unite 
 them; and now He prays that He would crown 
 all His gifts with their glorification: In this 
 method we must pray,—first for grace, and then 
 for glory.—J/ather, I will: Were, as before, He 
 addresses Himself to God as a Father, and 
 therein we must do likewise; but when [He says 
 védo—TL will, He speaks a language peculiar to 
 Himself; He declares, 1. The authority of His 
 intercession in general; He intercedes as a king, 
 for He is a Priest upon His throne (like Melchize- 
 dek); 2. His particular authority in this matter; 
 We had a power to give eternal life.—Three things 
 make heaven: Itis, 1. To be where Christ is; 
 whereLam; 2. To be with Him where He is; 3. To 
 behold His glory, which the Father has given Him. 
 Observe (1) The glory of the Redeemer is the 
 brightness of heaven. (2) The felicity of the 
 redeemed consists very much in the deholding of 
 that glory.—The ground upon which we are to 
 hope for heaven is no other than purely the me- 
 diation and intercession of Christ, because He 
 hath said, Futher, I will.—Ver. 25. O righteous 
 Father; When He prayed that they might be 
 sanctified, He calls Him holy Father; when He 
 prays that they might be glorified, He calls Him 
 righteous Father.—These have known that Thou 
 hast sent Me; To know and believe in Jesus 
 Christ, in the midst of a world that persists in 
 ignorance and infidelity, is highly pleasing to 
 God ani shall certainly be crowned with dis- 
 tiuguishing glory: Singular faith qualifies for 
 singular fuvors.—Ver. 26. Observe 1. What 
 
 them Thy name: Those waom Christ recommends 
 to the favor of God, He first leads into an ae- 
 quaintanee with God; 2. What He intended to do 
 yet further for them; J will declare it; 3. What 
 fic aimed atin all this: not to fill their heads 
 with curious speculations, but to secure and ad- 
 
 | vance their real happiness in two things: (1) 
 
 Communion with God; (2) union with Christ in 
 order hereunto; and I in them.—When God’s 
 love 10 us comes to be im us, it is like the virtue 
 which the loadstone gives the needle, inclining 
 it to move toward the pole.—ltis the glory of 
 the Redeemer to dwell in the redeemed; it is 
 ais rest forever, and He has desired it; Let us 
 therefore make sure our union with Christ, and 
 then take the comfort of His intercession. 
 [From Scorr: Vers. 1-5. Fervent prayer 
 forms the proper conclusion of religious instrue- 
 tion, and the preparation for approaching trials: 
 and our hearts should habitually be lifted up to 
 God, that He would glorify Himself in and by us; 
 prosper our. endeavors to honor Him; support 
 us in resisting temptations; and carry us 
 through all difficulties to His heavenly kingdcm. 
 —Ver, 12. Many have called Christ Lord, and 
 
586 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 seemed to be the children of God, who at length 
 proved ‘sons of perdition.” Such examples 
 should excite to serious self-examination and 
 prayer; but should not distress the believer, 
 who, though he cannot do the things he would, 
 is conscious of integrity in his professed repent- 
 ance, and faith in Christ, and desire of living to 
 His glory.—Ver. 15. The disciples of Christ 
 should be willing to die, but not impatiently desire 
 it.—Vers. 20-26. Union and communion with the 
 Father and the Son, by the indwelling of the 
 Holy Spirit, and harmony with one another, 
 formed the substance of our Redeemer’s prayer 
 for all His disciples, to the end of time. From 
 A. CharKe: Ver. 17. TYhrough Thy truth; The 
 doctrine that is not drawn from the truth of God 
 can never save souls: God blesses no word but 
 His own, because none is truth without mixture 
 of error, but that which has proceeded from 
 Himself.—Ver. 26. Christ’s sermon on the mount 
 shows men what they should do, so as to please 
 God: this sermon (beginning at chap. xiii. 13) 
 shows them how they are to do the things pre- 
 scribed in the other: In the former, the reader 
 sees a strict morality, which he fears he shall 
 never be able to perform; in ¢his, he sees all 
 things are possible to him who believes, for 
 that very God who made him, shall dwell in his 
 heart, and enable him to do all things that He 
 pleases to employ him in. From A PLAIN 
 Commentary (Oxford): Ver. 1. Take notice of 
 the precious indication of the gesture with which 
 our Saviour pronounced the words which follow. 
 (Comp. chap. xi. 41, and St. Mark vi. 41.) There 
 are far more indications in our Lord’s manver 
 and gesture contained in the Gospels than a 
 careless reader would suppose.—Glorify Thy Son; 
 “Some things He knew should come to pass, 
 and notwithstanding prayed for them; because 
 He knew that th2 necessary means to effect them 
 were His prayers.”’ (Hooxer.)—Ver. 3. God is 
 the life of the soul, as much as the soul is the 
 life of the body: and we must not think of 
 Eternal Life asa thing to be begun hereafier; 
 but as something «to be begun now: The Life of 
 Glory is, in fact, the Life of Grace continued. 
 (C. Marrrorr.)—Ver. 4. The Son had glorified 
 the Father upon the earth, by 1. Performing the 
 great work which the Father had given Him to 
 do; 2. His miracles; 8. His doctrine; 4. His 
 pure and spotless life; 5. The call of the Twelve; 
 6. Laying the foundation of the Church.—Ver. 9. 
 “In that prayer for Eternal Life, which our 
 Saviour knew could not be made without effect, 
 He excepteth them for whom He knew His suffer- 
 ings would be frustrate, and commendeth unto 
 God His own.” (Hooxer.)—Ver. 15. Until our 
 appointed earthly work is completed, Divine 
 Love is concerned only to keep us from the power 
 of the Enemy; mot to take us out of the world. — 
 Ver. 19. All is for our sakes!—Ver. 23. This 
 communion of the Saints with the Son of God is, 
 as most evident, so most remarkable. (Bishop 
 Pearson. )—Ver. 24. Rather, «J wish;” that is, 
 “Ὁ 7 request:”? And O the unspeakable condescen- 
 sion of that wish on the lips of the Eternal Son! 
 —even that He may be united throughout the 
 ages of Eternity to the men whom the Father 
 had given Him. 
 
 [From Srizeg: Chap. xvii.: This Prayer is the 
 
 climax and consummation of all His discourses, 
 pressing nearest to heaven and most immedi- 
 ately breathing of its mysteries,—a triumphantly 
 and serenely bright Μὲ is finished before the 
 darkness surrounded Him upon the eross, so that 
 that must be first rightly interpreted by this!— 
 “Every one of these words could have been 
 spoken by Him alone, and by Him only at such a 
 conjuncture.” (THeREmin.)—‘ Here is the in- 
 wardness of the East, the home of religion, seized 
 and expressed with the precision of the West, the 
 home of science.” (Braune.)—The most glowing 
 mystic and the most careful thinker finds each his 
 own language in these words, embracing both 
 opposites in one.—The Lord, approaching the 
 Father as His Son, proceeds from J/imself—and 
 His glorification now come, laying claim on that 
 account to eternal life for all given to Him;— 
 He then as Intercessor embraces all His disciples 
 present and future—beginning with the com- 
 mencement of His work within them, and con- 
 tinually enlarging the circle of His intercession 
 until it reaches eternity and the full consumma- 
 tion of all;—and, finally, He carries back their 
 glorification with becoming dignity to the first 
 words concerning His own—Z in them!—Ver. 1. 
 The jirst word of the praying Lord is, Father— 
 and nothing more. Not our Father, which He 
 could never say; not even My Father, for that 
 would be here too much.—The Son desires 
 His own glorification not egotistically, but solely 
 to the end that He again may glorify the Fa- 
 ther, and give back to Him the might, honor, 
 and glory which Himself should receive; 
 and here once more’ we find that first pe- 
 tition after the invocation of the Father in 
 heaven, a petition which includes all others— 
 Hallowed be Thy name.—Ver. 2. Authority over 
 all flesh, obtained by His becoming a man in the 
 flesh, and the Head of our race, the Lord re- 
 ceived with joy from His Father—‘‘not as a 
 burdensome commission, but as an authority 
 conferred.” (Rircer.)—To become such a posses- 
 sion of Jesus (2 Thess. ii. 14)—is ever the con- 
 dition for the reception of eternal life.—** Know 
 this well, O man, that it is not given to thee to 
 be thy own master; thou must have another 
 Lord, the choice is between God and thine 
 eternal enemy and His.” (Turremin.)—That real 
 life which is efernal; that fellowship with God 
 which at once begins with living faith, and is 
 consummated only in the full blessedness of 
 eternal glory.—Ver. 38. ‘For to kuow Thee is 
 perfect righteousness; yea, to know Thy power 
 is the root of immortality.” (Wrspom xv. 3.)— 
 Knowledge means, in Scripture, not apprehension, 
 imagination, thinking in cold speculation, or feeling 
 in the unillumined warmth of false mysticism ; 
 nor is it belief as mere admission and credence, 
 but a living, conscious possession of fellowship 
 with Him.—7Zo know God—the highest thing 
 possible to the creature, or for which the crea- 
 ture was formed. When /hat is perfect, the life 
 is consummate —The two opposites to the know- 
 ledge of the true God here referred to, were in 
 their historical manifestation at that time—l. 
 Gentile idolatry, which knew not nor acknow- 
 ledged even the one true God; 2. Jewish rejec- 
 tion of Hig Anointed in the person of Jesus: 
 But in their internal and permanent principle, 
 
CHAP. XVII. 1-26. 
 
 587 
 
 as the Lord here points to it for all futurity, they 
 are—Puniheistic denial of the personal super- 
 mundane Creator, and deification of the creature, 
 which is the root of all heathenism; and Deisti- 
 cal rationalism, which heeds not and rejects 
 Christ.—‘* To take the Lord for our God is the 
 natural part of the covenant; the supernatural 
 part is, to take Christ for our Redeemer: The 
 former is first mecessary, and implied in the 
 latter.” (Baxrer’s Saints’ Rest.)—The babblers 
 who find here no more than a praying mortal, 
 have but avery slight perception of what the 
 prerogative of God’s honor above every praying 
 creature demands. Was not Moses sent of God, 
 and many others like him? But how would it 
 run, Eternal life and blessedness consists in this, 
 to know God and Moses—or God and Paul !— 
 This is the only time that the Lord Himself 
 unites thus simply and immediately His Christ- 
 name with His /esus-name;—but the occasion 
 stanils alone. The Lord here confirms, unfolds, 
 explains, and glorifies the central word of the 
 Old. Testament, now fulfilled in Him; avows in 
 the most solemn manner before the Father that 
 Iie, Jesus, is the only true Messiah.—* Not to no 
 purpose is it that the Lord does not simply say 
 Me, but speaks of Himself in the third person; 
 commemorating [declaring] Himself Mis own 
 proper name, in order that He may intimate the 
 mystical meaning which it involves.” (LAMPE. )— 
 Jesus; This name of salvation (Luke ii. 21), first 
 uttered by Gabriel, which combines a name com- 
 mon among the people with the sole and incom- 
 parable truth of its séynification, which was borne 
 in the Old Testament by typical persons, which 
 in apostolic preaching is expounded even as the 
 arn of the Lord had expounded it (Acts iv. 12; 
 
 . 30; Matt. i. 21)—is it not here fittingly 
 tsi, where He who bears it presents Himself 
 before the Father im the full consciousness of its 
 power and. meaning? St. Matthew’s record of 
 the conception, and St. John’s of the departure, 
 coincide in the name of Jesus.—Vers. 4, 5. To 
 have the authority and power to save, according 
 to the meaning of His name—this is the joy and 
 the crown of His Jesus-heart at the present point 
 of transition in His prayer, as He approaches 
 the Father with the name of Jesus, that this 
 name also may be glorified with and in Him.— 
 Ver. 4. In this finished, before the fulfilment upon 
 the cross, consists the pre-eminent wonder of 
 this prayer, which anticipates the heavenly medi- 
 ation and intercession.—*‘ The foundation of the 
 world was not laid, heaven was not yet created, 
 when God planned for my best interest; His 
 grace was extended to me before Τ had my being. 
 It was His counsel that I should have life 
 through His only begotten Son; Him would He 
 provide as a Mediator for me, Him did He set 
 forth as a propitiator, that through His blood I 
 should be sanctified and saved.” (HERMANN. )— 
 Ver. 6. Christ first preached and testified concern- 
 ing the Futher (chap. xvi. 25)—in His own person 
 He brought down and unfolded this great word, 
 teaching man how he may, and why he should, 
 eall God his Father.—The question concerning 
 the name of God had been hitherto answered by 
 the inconceivable Jenovan, which the awe of 
 the far-off worshippers dared not even pro- 
 nounce, and which rather repelled, therefore, 
 
 than satisfied the inquiry: but now eternal being 
 is plainly revealed to be eternal love.—Beyond 
 this name—Vather, and its appropriate honor, 
 the creature has nothing further to know, to 
 confess, and to praise.—He announced Him /firs¢ 
 to be His own, the Son’s, Father, and ‘hen ours, 
 because He hath given to us the Son.—This is 
 the permanent pre-eminence of the Adamic crea- 
 ture over all other ‘children of God,” that they 
 through Christ have God as in the most direct 
 and essential manner their Mather. —*‘* Thine they 
 were; They were the Father's, not only as His 
 creatures and the heirs of the covenant with the 
 fathers, but also as good hearts yielding to the 
 discipline and drawing of God.” (Rrecer.)— 
 Ver. 8. Well for us, if we do not merely utter 
 our own we have believed and we have known, but 
 are also acknowledged before the Father by the 
 ἀληϑῶς of His Son!—Ver. 9. That which He 
 had promised in Matt. x. 82, He begins now to 
 fulfil; as well as what He had said in John xiv. 
 16—I will ask the Father for you.—‘ To pray 
 for the world, and not to pray for the world, 
 must both be right in their place.” (Lururr.)— 
 As the typical high priest prayed only for Israel, 
 bore only the twelve tribes on His breast-plate, 
 so there is a corresponding prayer of the eternal 
 High Priest only for the true people of God.— 
 Ver. 10. And Lam glorified in them, and all that 
 which is Thine and Mine belongs also to them; 
 so that every Christian may in the joyful confi- 
 dence of faith, utter the same word to Christ 
 All that is Thine is Mine! (1 Cor. iv. 21-258. = 
 Ver. 11. Lam no more in the world; although in 
 some degree still remaining im them, He yet 
 leaves His beloved disciples on going to the Fa- 
 ther. And this thought touches His heart with 
 the feeling of all their future need —Holy Father, 
 God is holy, that is, exalted in His ineffable and 
 incomparable praiseworthiness above all praise of 
 the creature, while He in pure love condescends 
 to the creature, even to His fudlen creatures, in 
 order to re-establish in them ¢hés His honor and 
 glory, that /7e ts dove... . Thus finally, God, as the 
 Merciful One, who yet, in this self-communica- 
 tion of redeeming love, abideth righteous, true, 
 the One God,—is praiseworthy, exalted, to be 
 adored in deepest reverence, high above all 
 
 praise (hence sometimes the x7) is connected 
 with the wtp )—but this holiness in its fullest 
 
 and profoundest sense has its New Testament 
 disclosure in the equally sublime and conde- 
 scending Father-name.... Thus the formula which 
 Christ here uses—/Holy Futher—condenses the 
 Old and New Testament expressions into one, 
 uniting the deepest word of the past revelation 
 with the new name which was now to be re- 
 vealed, and both being one in their meaning.— 
 Christ, who bears in Himself and brings to the 
 world the name of the Father, prays as if He 
 should say, Keep them in Me.—That they may be 
 one; The prayer glances forward to the great. end 
 of their preservation: One among themselves, 
 because one with Me and Thee, with Us.—Ver. 
 12. Let no man depend upon the keeping of the 
 Father and the Son, or upon the intercession of 
 the High Priest, as upon an irresistible grace 
 which will render this being lost impossible.— 
 “Jesus caused it not, still less the Scripture, 
 
538 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 least of all God” (Braune),—but Judas him- 
 self; although a child of Satan, he is at the 
 same time the author and father of his own sin 
 and his own perdition.—Ver. 13. That which 
 the intercession of Jesus prayed for and as- 
 sured to His own, is made in the hands of the 
 Spirit a blessing distributed in ever-increasing 
 measure to all.—Whosoever speaks and writes 
 under the benediction of this discourse of Jesus 
 increases and fulfils the joy of those who hear 
 and read.—-Ver. 14. The hatred of the world is 
 the always resulting consequence, in the degree 
 in which the Word has been given to us.—.\fter 
 the creation of the new man, which is now their 
 proper person, after their union with Christ 
 through the regeneration of the word, they are 
 no longer of the world.—Ver. 15. 7 ὼ is the in- 
 most reason why they must remain in the world: 
 
 they must purgue the δον οί unto victory.—Christ | 
 
 asks not that His disciples should be taken out 
 of the world; then ask it not thyself, either for 
 thyself or for others! Reply with the Apostle 
 to thine own desire to depart, Nevertheless it is 
 better, for itis more needful, to remain in the 
 flesh and in the world. Content thyself with 
 praying for thy preservation, until thou hast ful- 
 filled all thy work, and art thyself made perfect. 
 —The reasons for which it was better that they 
 should remain: 1. Believers are to continue the 
 witness and work of the Lord in the world; 
 
 Only in the struggle to accomplish this, are we 
 ourselves perfected and sanclified.—‘* Men wonder 
 when a believer falls; but they should much 
 more wonder to see him hold fast to the end, and 
 finish his course with joy.” (Horackir.)—The 
 great prize, the full fruit of our discipline is this, 
 to be able to say throughout the conilict and at 
 the end—But in all these we are more than con- 
 querors! Rom. vill. 87.—TZhe evil is really the 
 same comprehensive term here as in the Lord’s 
 Prayer—sin, the maliiia mundana; it includes all 
 the miserable fruits and consequences of sin, 
 from the equally tempting as profitable κακία 
 (Matt. vi. 84), up to the tremendous ὠπώλεία of 
 eternity.—Ver. 17. Thera is still something of 
 the world in them; (ΠΟΥ are still in the evil s 
 therefore they need to be sanctified: 1. for their 
 own sake and in themselves; 2. as ver. 18 shows, 
 for the sake of the world, anid for their mission 
 to 1t.—The great means of this sanctificatioa is, 
 the word of truth, just as in Acts xx. 32.—“ Thy 
 truth” and “Zhy word” embrace even here 
 every Old Testament word also, concerning which 
 Ps. exix. 160 gloried—Ziy word is true from the 
 beginning, or—The sum, the essential substance 
 of Thy word is Truth.—But now it is obvious 
 that if the word of God is thus consecrated as 
 a sanctifying medium,”’ it reccives this consecra- 
 tion as a living word, not regarded therefore as 
 without and independent of the Spirit. It is the 
 Soa who sanctifies us in Himself; itis the Fa- 
 
 ther who sanctifies us through the Sou in the 
 Spirit; specifically and conclusively it is thus 
 
 the Spirit, as the living truth of God, who pro- 
 duces this sanctification.—Ver. 18. Christ does 
 not merely leave them im the world, He sends them 
 to i‘ and info it! As He Himself in the flesh 
 oveicame through conflict, and by true obedience 
 sowed the seed which was now to produce the 
 full harvest of His glory—so also is it with us. 
 
 Thus we have here the strongest reason why Hs 
 will not take His own out of the world; why we 
 should not wish to forsake the society of men, 
 and be at rest before the time; why we should 
 rather persevere in our mission, as He did.— 
 Ver. 19. The common theory of atonement, which 
 does not penetrate into the living oneness of the 
 true humanity of Christ with the fallen children 
 of Adam, will never be able to understand this 
 memorable saying; for it leaves Jesus apart in 
 His holiness, just where He, nevertheless, de- 
 scending to and penetrating our humanity, sanceti- 
 7165. Himself for us. Does the ἁμαρτία by impu- 
 tation lie only upon Him? Is it not rather, ac- 
 cording to all Scripture, in His flesh, the same 
 flesh of sin in the ὁμοίωμα of which He was sent 
 and was born; so that in J/s flesh, this human 
 nature and human person of the incarnate Son, 
 sin was condemned and done away? [? ]—In pro- 
 portion as sim becomes to us, through the fellow- 
 ship of His holy and willing Spirit, a beflerness, 
 we also are sanctified i the truth, essentially im 
 truth. The truth of God is the objective element 
 and goal of actual, essential sanctification.— 
 Vers. 20-26. He first prays for the unity of all 
 who should believe in Him and the Father; 
 passing altogether from praying (now become a 
 ϑέλω, I will) into the final promise of vers. 25, 26. 
 —Ver. 20. In this intercessory prayer, the be- 
 ginning and pledge of that intercession which 
 still prevails on high, every one who believeth 
 has his place.—Vaith itself is not prayed for or 
 given; here, as in ver. 8, it is the condition of the 
 validity and effect of the intercession.—All faith 
 in all ages comes through the word; this, on the 
 one hand, maintains the doctrine of prevement 
 grace, the grace of Him who calls, as universal 
 for the world and as special for the individual, 
 without which faith were entirely out of the 
 question: while, on the other hand, it recognizes 
 e freedom of our own decision, for (hrough the 
 word ‘*means the free way of light and convic- 
 tion.” (Braung.)—Ver. 21. What diversitics are 
 found among the members of the great body the 
 Church, in external relation to the world, as well 
 as in vocation, gifts, knowledge—and yet all are 
 one! These two words most significantly meet 
 here; this casts down the wall of partition be- 
 tween Jsrael and the Gentiles; as also all such 
 distinctions as the. ancient world recognized, ac- 
 cording to Gal. 111. 28; Rom. i. 14; similarly, 
 by anticipation, all the distinctions which the 
 modern world, and the Christian world itself, 
 has set up.—An enforced, external, deceptive 
 unity is far from being the thing spoken of here; 
 but the one Word on which faith rests, the one 
 end of the one way in the imitation of the one 
 Lord and Shepherd, the one Spirit by whom all 
 have access to one Father, make the essential 
 unity of all who believe, and according to the 
 proportion of their ‘faith, know and live in be- 
 lieving.—‘‘ The beiny one of believers is not only 
 a being one after the similitude of the Father and 
 the Son, but itis bound up with their being one; 
 it is at the same time a being one with Father 
 and Son, since God through Christ and His Spirit 
 essentially dwells in them.” 1 John i. 3 (MEYER). 
 —The Restitution brings us abundantly more 
 than man’s original prerogative at the creation; 
 although Mallet said well in hissermon, “ Wha 
 
CHAP. XVII. 1-26. 
 
 539 
 
 cen hear this petition from the heart and voice 
 of Jesus—Thut they may be one, as We are— 
 without thinking of the word, Let Us make man 
 an image of Ourselves?’’—The Lord (1) testifies 
 now atthe end Μὰ own desire and will that all 
 the world might believe; (2) He suggests this 
 aim of universal, all-seeking grace to Zs Church; 
 and would teach His people to regard this as the 
 goal, however unattainable in itself, of all the 
 efforts of their united love—iva ὁ κόσμος πιστεύσῃ. 
 —That wnity which alone gives power to its 
 missions, and those missions which rest solely 
 upon unity, are in their union the end of the 
 Church.— An intimation from above, that the 
 greatest obstacle to the world’s believing is the 
 want of manifest unity in faith and love on the 
 part of the imperfect Church.—Ver. 22. The glory 
 which Thow hast given Me is that same glory of 
 grace and truth, of love, of unity with the Fa- 
 ther, which, according to John i. 14, beamed 
 forth to faith from the humanity of Jesus; and this 
 He had truly given to His disciples upon earth 
 already, because and so far as 776 is in them.— 
 Even the slightest glimmering of heavenly light 
 which begins to shine out of the countenance of 
 a justified publican, is an outbeaming of His 
 future glorification ; and so is the still brighter 
 angel-face of the crowned martyr at his trial.— 
 Regard each other, at least, O believers, with re- 
 spect! Learn, ye children of God, to stand in 
 awe of your own dignity, that ye defile net your- 
 selves with sin! Let your thanksgivings for what 
 hath been already given, invigorate your prayer 
 and effort after holiness and perfection!—And 
 all this through faith! ‘A drop of faith is far 
 more noble thana whole sea of mere science, 
 though it be the historical science of the Divine 
 word.” (Francxke.)—Ver. 24. The Lord, when 
 He reaches this point, eleyates His tone, changes 
 His petition into an authorized demand, and sets it 
 before the hearers of His prayer in the form of 
 a strong promise: ϑέλω, will, is no other than 
 a testamentary word of the Son, who in the unity 
 of the Father, is appointing what He wills.—Our 
 love teacheth us that to be with Christ would be 
 in itself fully sufficient for blessedness; love de- 
 sires, even in heaven, nothing beside for its un- 
 utterable joy ;—as the same dove here also speaks 
 in Christ: “1 willand must have all My children 
 with Me.” (Francke.)—This is the resolution of 
 the contest between disinterested love and the 
 regard to reward; with the supremest majesty 
 Christ here speaks of His own glory and the 
 beholding it, as the highest blessedness of His 
 glorified ones; comp. Ex. xxiii. 18 —He does 
 not, however, say “ My glory”? otherwise than 
 as He appoints it to be shared by us. Be- 
 hold is an experiencing and tasting (as ch. 
 vill. 51), for, according to ver. 22, the Lord 
 had given to us already His glory.—Ver. 25. 
 ‘““Nothing is more wholesome and refreshing 
 for every one of us, nothing more effectually se- 
 cures the peace of the soul, than to say after the 
 Saviour—RKighteous Father! that is, when he 
 can accept all—the death of his flesh, the life of 
 his spirit, the destruction of his sin, the service 
 of the living God, the loss of his portion in this 
 life, with the corresponding heirship of God, and 
 co-heirship with Christ—as grounded in the 
 righteousness of the Father” (Rinqer)—and 
 
 when he can also, like Christ in this last word 
 of solace, accept it as right that its part in the 
 tree of life and the holy city should be taken 
 away from the world.—The not knowing is its own 
 proper guilt, on account pf which God can mani- 
 fest Himself to it as only ywst.—The world, even 
 the [nominally] Christian world, knoweth not the 
 righteous Father, even to this day, knoweth not 
 the Lord who revealeth Him—although naming 
 and calling upon both, like the Jews with their 
 God and their Messiah. And these have known; 
 They knew Me as sent of Thee and as Thy Son 
 (as Christ, the Son of the living God), and thus, 
 through Me and in Me, Thyself also as My Father, 
 holy and righteous—and this they know with 
 Me, in opposition to the world from which they 
 are saved.—Ver. 26. Yea, as He loveth Christ He 
 loveth us, for He giveth Him up for us all._— And 
 will declare it; It isto be noted that, through the 
 Spirit, the Church of Christ is truly led to the 
 knowledge of the Father.—Love (not faith, not 
 eternal life, not glory )—only Jove is the last word 
 here! let every one ponder this and feel it. 
 “With this end of creatiun, redemption, and 
 sanctification, the Redeemer closes His High- 
 priestly prayer. Love created the worl, love 
 took compassion upon the sinful world, love will 
 unite in one the sanctified. Love is the eternal 
 essence of God, and the principle of all His deal- 
 ings.” (Frxenscuer.)—The indwelling of His 
 love is not simply ‘the practical emi” of the 
 knowledge of the name and nature of Go}, as itt 
 is very generally distinguished ; but the love being 
 in them is itself the living, consummate knowledge. 
 —The love of the Father dwelleth in us only 
 through the mediation of the Son; we know and 
 we have the Father only as the Father of Christ, 
 nor shall we possess Him throughout eternity 
 otherwise: thus the last word of all aiter ihe last 
 is, 1 In THEM!—Christ in us, the love of the Fa- 
 ther in us—is no other in its truth and power 
 than the communion of the Holy Ghost, who bring- 
 eth through the grace of Christ the love of God 
 to man.—Chap. xvii.: That all things which He 
 prays for and promises may be Yearand Amen,— 
 the Lord of glory went, after these words, to the 
 woe of Gethsemane, to the death of the cress, 
 and, through the death endured for our sins, to 
 His holy and righteous Father. This death is 
 the centre of all that grace and truth of which 
 the word bears witness to faith; out of this death 
 cometh life, and love, and sanctification, and 
 unity, and eternal glory. — 
 
 [From Barnes: They were proceeding to the 
 garden of Gethsemane [7] (chap. xiv. 31); it adds 
 much to the interest of this prayer that it was 
 offered in the stillness of the night, in the open 
 air, and in the peculiarly tender circumstances 
 in which Jesus and His Apostles were.—Ver. 1. 
 Glorify Thy Son; honor Thy Son, see ch. xi. 4; 
 give to the world demonstration that [am Thy 
 Son; so sustain Me, and so manifest Thy power 
 in My death, resurrection and ascension, as to 
 afford indubitable evidence that I am the Son of 
 God.—Ver. 2. He has power over all; He can 
 control, direct, sustain them. Wicked men are 
 so far under His universal dominion, and so far 
 restrained by His power, that they shall not be 
 able to preveut His bestowing redemption on 
 those who were given Him.—Ver. 8. Might know 
 
“840 
 
 Thee; The word know includes all the impressions 
 on the mind and life which a just view of God and 
 of the Saviour is fitted to produce. Yo know God 
 as He is, isto know and regard Him as a law- 
 giver, a sovereign, a parent, a friend—To know 
 Jesus Christ is to have a practical impression of 
 Him as 116 ts, that is, to suffer His character and 
 work to make their due impression on the heart 
 and life. Simply to have Aeard that there is a 
 Saviour is not to know it.—Ver. 4. 7 have finished 
 the work; How happy would it be if men would 
 imitate His example, and not leave their great 
 work to be done on a dying bed! Christians 
 should have their work accomplished, and when 
 that hour approaches have nothing to do but to 
 die, and return to their Father in heaven.—Ver. 
 17. Truth is a. representation of things as they 
 are. ‘lhe Saviour prayed that through those just 
 views of God and of themselves they might be 
 made holy. To see things us they are is to see God 
 to be infinitely lovely and pure; His commands 
 to be reasonable and just; heaven to be holy and 
 desirable; His service to be easy, and religion 
 pleasant, and sin odious; to see that life is short, 
 that death is near, that the pride, pomp, plea- 
 sures, wealth and honors of this world are of little 
 value, and that it is of infinite importance to be 
 prepared to enter on the eternal state of being. 
 He that sees all this, or that looks on things as they 
 are, will desire to be holy; he will make it his 
 great object to live near to God, and to glorify 
 His name.—Ver. 19. That they also, etc. That 
 they 1. Might have an example of the proper 
 manner of laboring in the ministry; 2. Might be 
 made pure by the effect of My sanctifying Myself, 
 g.e., by the shedding of that blood which cleanses 
 from all sin.—Ver. 20. In the midst of any trials, 
 we may remember that the Son of God prayed for 
 us.—Ver. 21. That they also may be onein us; A 
 union among all Christians founded on and re- 
 sulting from a union to the same God and 
 Saviour.—Ver. 23. May be made perfect in one; 
 That their union may be complete; that there may 
 be no want of union, no jars, discords, or con- 
 tentions.—It is worthy of remark how entirely 
 the union of His people occupied the mind of Jesus 
 as He drew near to death.—All that is needed 
 now, under the blessing of God, to convince the 
 world (hat God sent the Lord Jesus, is that very union 
 among il Christ ‘ans for which fe prayed.—Ver. 26. 
 LT in them; By My doctrines, and the influence of 
 My Spirit—that my religion may show its power 
 and produce its proper fruits in their minds. 
 ΕΠ iver) 19; Fronr Jacopus: Chap. ΧΥΪ].: 
 «‘First He prays for Himself, then for the whole 
 Chureh, and for it He implores the four principal 
 things of the Church—(1) the preservation of 
 true doctrine, (2) concord in the Church, (8) the 
 application of His sacrifice, (4) and the last and 
 highest good, that the Church with Cbrist may 
 be invested with life, joy and eternal glory.” 
 (Metancutuon.)—Ver. 2. He will lose none who 
 are given to Him—and He will lose nothing that 
 belongs to any of them (ch. x.), not even their 
 bodies (ch. vi. 89) —Ver 3. This is life eternal— 
 the life eternal—not, this is the way to life eternal, 
 but ¢his is it.—‘*'To know God, and to have expe- 
 rience of His graciousness, 7s the very participa- 
 tion of Him, and life results from the participation 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 by which He was known, Jesus, accompanied with 
 the official title, Christ—thus solemnly recog- 
 nizing these titles as embodying the treasures of 
 that knowledge of which He here speaks—and 
 giving a sweet sanction to this double title for 
 the Church in all time.—Ver. 4. Have finished; 
 ‘Tow doth Ue say that He hath finished the work 
 of man’s salvation since He hath not yet climbed 
 the standard of the cross? Nay, but by the de- 
 termination of [lis will, whereby He hath resolved 
 to ondure every article of His mysterious passion, 
 Me may truly proclaim that He hath finished the 
 work.” (PoLtycarp.)—Ver. 5. There is shown 
 rere the oneness of Christ’s person, in His three 
 ostates, before the world was—on earth—and af- 
 terward in Heaven. This glory of Christ He did 
 not receive, but possessed; He wap it originally, 
 and always—and never began to have it.—Ver. 
 7. They have known; They have a knowledge 
 derived from experience; they have that know- 
 ledge which is promised to those who follow on 
 to know the Lord.—Ver. 8. Their reception of 
 the truth came from His manifestation of it to 
 them (ver. 6), and their reception of it was cor- 
 dial, leading to obedience.—Ver. 9. It is not 
 meant that He never could or would pray or ask 
 any thing for the world as distinct from His peo- 
 ple.—‘*The Lord knoweth them that are His,” 
 and this is the inscription on the seal of His 
 foundation (2 Tim. ii. 19).—Ver. 10. Thine are 
 Mine; How could any creature say this? What 
 larger claim to Godhoed could be made?—Ver. 
 11. And now Iam no more in the world; Here we 
 get a glimpse within the vail. We are given to 
 see how He will make this the burden of His 
 prayer in Heaven.—Keep in Thy name; Keep 
 them in the knowledge and acknowledgmeut of 
 Thy covenant titles and truths.—That they may be 
 one, as we are; “ΤΏ ΘΗ will our unity be truly 
 lappy when it shall bear the image of God the 
 Father, and of Christ, as the wax takes the form 
 of the seal which is impressed upon it.” (CaL- 
 vin).—Ver. 12. I have kept ; I have guarded—or 
 kept ws with a military guard.—The son of perdition ; 
 It was no falling from grace, because he had no 
 grace to fall from.—Ver. 13. It. is not enough for 
 Christ that His people be perfectly safe for eter- 
 nity; He will have them also perfectly happy.— 
 Ver. 15. We are not to seek our removal from the 
 earth before the time—not to retire from active 
 part in the affairs of this life—but we are to labor 
 in dur business here, seeking only to be preserved 
 from the evik and to grow in grace.—Ver. 17. 
 ‘‘The revealed word of God is the only rule to 
 direct us how we may glorify and enjoy Him.” 
 (WestmiInsTER Cat. )—Whatever contradicts this 
 divine word is falsehood.—Ver. 19. 7 sanetify 
 Myself; This, as applied to Christ, cannot refer 
 to spiritual sanctification, but has necessarily the 
 Old Testament sense of holy self-consecration to 
 His sacrificial death.—Ver. 21. One inus; It is 
 only by having fellowship with the Father and 
 with His Son Jesus Christ, that they could be 
 one.—This unity may consist with a variety of 
 form, but it cannot consist with diversity of spé- 
 rit. ‘*Union implies parts.” (JAy.)—Ver. 23. The 
 stalk and root of the Vine are one, so as that the 
 branches should be one also, by having all of 
 them a vital relation to the Vine, and deriving 
 
 of God.” (Insnaus.)—Our Lord uses the name | of its one life-—Ver. 24. When the Christian 
 
CHAP. XVII. 1-26. 
 
 541 
 
 iz 
 dies, we may regard it as being at this expressed 
 “Twill” οἵ Christ. He claims that they shall 
 have death to do them the service of introducing 
 them to the beatific vision of their Lord.— Wil 
 declare it; This implies that He woald continue 
 His work of revealing the Father, by the mission 
 of the Comforter, and that all these unfoldings 
 of the Divine character, in all ages of the Church, 
 should work in them a ‘hope that maketh not 
 ashamed ” —* Christ in them, the hope of glory.”’ 
 From Owen: Ver. 1. We are conducted, in 
 the very opening of this sublime prayer, to the 
 mysterious unity of the Father and Son, which 
 is the great foundation upon which all that fol- 
 lows is based —Ver. 6. The full and blessed im- 
 port of the passage has reference to the cove- 
 nanted inheritance of Jesus Christ, known, de- 
 termined, and provided for, before the foundation 
 of the world.—Ver. 8. Our Lord, by the word 
 surely characterizes their knowlege as of a higher 
 type than the we know of Nicodemus, ch. iii. 
 2.—Ver. 9. The intercessory prayer of Jesus em- 
 braces those only who are or are to be the actual 
 subjects of His redeeming love.—TZhrough Thine 
 own name; literally, in Thine own name, the idea 
 being that of dwelling or abiding in the protective 
 power of God.—Ver. 12. There is a concealed ar- 
 gument a fortiori; if they stood in need of God's 
 protecting care, while Jesus was personally with 
 them, much more would its continuance be neces- 
 sary, now that they were to be left by Him, to carry 
 on the great work of evangelizing men.—Ver. 13. 
 Our Lord uttered this intercessory prayer in the 
 hearing of His disciples, in order that it might 
 be a source of comfort in the dark hour of trial 
 and affliction to them, and also to all who should 
 come after them and be inheritors of like pro- 
 mises and blessings.—Ver. 15. This verse implies 
 a conflict not only between His disciples and the 
 world . without, but also with the world within, 
 according as indwelling sin gave force to the 
 temptations by which they might be beset.—Ver. 
 16. As Jesus had been actuated by a supreme 
 desire to do His Father’s will, so they were in- 
 fluenced by a like heavenly spirit and temper, 
 Their whole life and purpose was an antagonism 
 of good with evil, truth with error, light with 
 darkness.—Ver. 17. ‘‘They who are true disci- 
 ples of Christ live and move in the word of truth 
 as their element; they breathe it. This element, 
 like all the means of grace, has a sanctifying 
 tendency.” (Scuaurrner.)—‘‘ The true sanctify- 
 ing Word” (Incarnate Word), ‘by union to 
 which men become holy, separate from the 
 world, united to God, and partakers of the di- 
 vine nature.” (Luwis.)—The living word of in- 
 spiration, that is, the revelation which the In- 
 carnate Logos made of God, is the divinely ap- 
 pointed means of sanctification.—Ver. 19. The 
 difference between this act (sanctification), as 
 predicated of Him and of His disciples, is two- 
 fold: 1. He sanctifies Himself, 2. this very self- 
 - sanctification proves His personal holiness from 
 the very beginning; but the disciples (1) were 
 sanctified by the Spirit of God; (2) and this 
 
 proves them to have been previously defiled by 
 sin.—Ver. 20. This passage defines the true po- 
 sition of the preached Word in all which pertains 
 to the salvation of men: ‘Faith cometh by hear- 
 ing, and hearing by the Word of God.” Rom. «x, 
 14-17.—Ver. 21. The oneness of believers here 
 spoken of, is one not of essence, but of leve. It 
 is the unity of the Spirit, resulting from their 
 being ‘tone hody, one Spirit, one hope of | the 
 believer's] calling, one Lord, one faith, one bap- 
 tism, one God and Father of all, who is above all, 
 and turough all, and in all.” (Eph. iv. 4-6).— 
 The unity here prayed for, does not imply—1. 
 an absolute sameness of opinion on matters of 
 religious faith and practice among Clirist’s fol- 
 lowers [Does it not require a certain degree of 
 sameness ?—KH. R. C.]; 2. That silence should 
 be kept when error is taught, or when a Chris- 
 tian brother goes astray; 38. The surrender of 
 any essential point of belief, in order to effect a 
 compromise of doctrinal views, and thereby seek 
 to remove all denominational distinctions. [Can 
 any point of doctrine be essential, on which evan- 
 gelical denominations disagree ?—E. R. C.]|—The 
 Spirit of our Lord’s petition is aimed against 
 those sectarian prejudices and animosities, e/e., 
 which have so often brought dishonor upon the 
 religion of Christ.—TZhat the world may believe, 
 etc.; This is not so much the purpose, as the re- 
 sult of unity among Christians.—Ver. 22. The 
 union of believers by the indwelling Spirit with 
 the Father and Son from whom the Spirit pro- 
 ceeds, entitles them through grace to participate 
 in the glory given to Christ. —The hidden spiritual 
 life which they possess through faith in Him, and 
 by which they become partakers of His glory, 
 unites them all to Him, as the branches are 
 united to the vine.—Ver. 23. That they may be 
 made perfect in one; Moral perfection is not here 
 referred to, but acompleteness and perfection of 
 unity, according to the pattern of that which 
 subsisted between the Father and Son.—The 
 evidence of the Father’s love for believers, is here 
 declared to be the great Jove which they mani- 
 fest for one another, and the unity and harmony 
 of purpose and aim which pervades their life.— 
 Ver. 24. The verb see, in this connection, has the 
 idea also of partake; ‘*No mere spectator could 
 see this glory.”” (Atrorp.)—Ver. 25. **He ap- 
 peals to the righteousness of God against the evil 
 world, and in favor of His people; see xvi. 10” 
 (Wexstrer and WitKxrnson.)—Ver. 26. 7 in them; 
 As the Son was loved of the Father, His indwell- 
 ing presence secured for His followers a partici- 
 pation in the Father’s love. 
 
 [Ver. 21. That they all may be one, efe.; The 
 unity of the Church here prayed for, was not (or 
 not only) that of essence which already existed, and 
 was complete and invisible; but that of perfection 
 (ver. 23) which might be broken, was suscepti- 
 ble of increase, and was apparent to the world.— 
 The union contemplated was one immediately 
 of individuals, and not of dencminations.—That 
 which Christ prayed for, it is the Church’s duty 
 to strive after. | 
 
542 THE GOSPEL ACCORDING TO JOHN. 
 ee 
 
 SIXTH SECTION. 
 
 The Lord in the circle of His foes, as the Light overtaken by the Darkness; the 
 lofty Judge or the personal Judgment, whilst He is judged; victorious in His 
 outward succumbing; how He carries out His judgment, to the victory of Light 
 and Salvation. 
 
 (Cuars, XVIII. anp XIX.) 
 I. 
 
 CHRIST AS THE JUDGMENT OF LIGHT UPON THE CONFUSED NOCTURNAL CONFLICT OF THE WORLD 
 AGAINST AND OVER HIS PERSON; OVER AGAINST HIS BETRAYER, HIS APPREHENDERS, HIS VIOLENT 
 HELPER. THE MAJESTY OF THE BETRAYED, IN CONTRAST TO THE NOTHINGNESS OF THE BETRAYER} 
 THE VOLUNTARINESS OF THE SUFFERING, IN CONTRAST TO THE IMPOTENCE OF THE SEIZERS: THE 
 REFERENCE TO THE DECREE OF THE FATHER, IN CONTRAST TO THE UNLAWFUL AID OF PETER. 
 
 ’ 
 
 THE REPUDIATION OF PETERS DEED OF VIOLENCE, AND THE VANITY AND INSIGNIFICANCE OF 
 EMPLOYING VLOLENT MEANS FOR THE ACCOMPLISHMENT OF SPIRITUAL ENDS. 
 
 Cuap. XVIII. 1-11. 
 
 (Matt. xxvi. 36-56; Mark xiv. 82-52: Luke xxii, 39-53.) 
 
 1 When Jesus had spoken these words, he [Having spoken these words, Jesus] 
 went forth with his disciples over the brook Cedron, [the torrent Kidron]' where 
 2 was a garden, into the which [into which] he entered, and his disciples. And 
 [But] Judas also, which’ [who] betrayed him, knew the piace; for Jesus oft-times 
 3 resorted thither with his disciples. Judas then, having received a band of men [the 
 
 band of soldiers, ἐς ¢., the garrison of the fort,*] and officers from the chief priests - 
 
 and Pharisees, cometh thither with lanterns and torches and weapons.* 
 
 Jesus therefore, knowing all things that should come [were coming, τὰ ἐρχόμενα] 
 upon him, went forth, and said® unto them, Whom seek ye [do ye seek]? ' They 
 answered him, Jesus of Nazareth [the Nazarene, τὸν Nafwpatoy]. Jesus saith unto 
 them, I am he [/y@ εἰμ]. And [Now] Judas also, which [who] betrayed him, 
 stood with them. As soon then as he had said [he said, εἶπεν] unto them, I am he, 
 they went backward, and fell to the ground. Then asked he them again [Again 
 therefore he asked them], Whom seek ye [do ye seek]? And they said, Jesus of 
 Nazareth [tbe Nazarene]. Jesus answered, I have told you that I am he: if 
 therefore ye seek [are seeking] me, let these go their way: That the saying might 
 be fulfilled, which he spake, Of them which [those whom] thou gavest [hast given, 
 dgdwzas] me have I lost none [I lost none, or, not a single one of them, οὐχ ἀπώλεσα 
 ἐξ αὐτῶν οὐδένα. 
 
 10 Then Simon Peter haying a sword drew it, and smote the high priest’s servant, 
 
 11 and cut off his right ear.6 [And] The servant’s name was Malchus. Then said 
 Jesus unto Peter, Put up thy [the]’ sword into the sheath: the cup which my [the]* 
 Father hath given me, shall I not drink it? 
 
 Core 
 
 co ὦ “I o> 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 1—[The Recepta and Tischendorf read τῶν Κέδρων, in accordance with B.C. E. and many others; Griesbach, 
 uachmann in accordance with Codd. A. &. A., Jerome, Ambrose, efe. (conf. Joseph. Antiq., viii. 1,5) τοῦ Κεδρών. The plural 
 ‘eems to have originated in a misapprehension on the part of the transcribers: Cedar Brook instead of Black Brook. 
 [In ed. viii. Tischendorf reads τοῦ κέδρου, on the authority of N.* D.a@.b. Sah. cop. eth.; Lachm. τοῦ Κεδρών with A.S. A.; 
 but Tregelles, Alford, Westcott and Hort give the preference to the plural τῶν κέδρων with N°. B.C. L. X. Orig. Clirys. 
 Cyr., etc. Josephus favors the singular, Antiq, viii.1, 5: τὸν χείμαῤῥον κεδρῶνος, Bell. Jud., v.2,3: ἣ κεδρὼν ὠνόμασται. 
 The plural form, τῶν κέδρων, brook of cedars, Cedar Brook, is found already in the Sept. version of 2 Sam. xy. 23, but the 
 Alex. Cod. and the Zurich ed. read there: ἐν τῷ χειμάῤῥῳ τοῦ κέδρων. Itis evidently a Greek corruption of the Hebrew 
 py (niger, Black Brook; comp. the frequent Greek river-name Μέλας), under the impression that it means cedars, 
 
 There is no evidence that cedars grew on the brook. John can hardly have sanctioned such a mistake, and therefore I 
 would decide here from internal probability against the authority of MSS. The error may have been made by the first 
 Greek copyist, who was ignorant of Hebrew.—P. 8.] 
 
CHAP. XVIII. 1-11. 
 
 543 
 
 2 Ver. 2.—[Noyes and Am. Β. U. render 6 παραδιδοὺς αὐτόν, his betrayer. 
 
 which.—P. 8.] 
 
 Alford retains the A. V.. including 
 
 3 Ver. 8.-ἰτὴν σπεῖραν relers to the well-known troop of soldiers or Roman cohort which was stationed in Jerusalem 
 as garrison of Fort Antonia, Matt. xxvii. 27; Acts xxi. 31.—P.8.] 
 
 4 Ver. 3.—[Probably more correct: with torches (μετὰ φανῶν), and lamps (λαμπάδων, lights fed with oil in lanterns) and 
 weapons (ὅπλων. swords and staves),—the utensils of the military on a night march. λαμπάς, however, means also torch 
 
 and lantern. 
 
 The repetition of the καί is not superfluous, but rhetorical.—P. 38. | 
 
 5 Ver. 4.—B. C.*D. etc. ἐξῆλθεν καὶ λέγει (Lachmann, Tischendor’) instead of ἐξελθὼν εἶπεν. 
 
 6 Ver. 10.—Tischendorf ὠτάριον, in accordance with B. C.* L. ete (sev Mark xiy. 47). 
 
 (Cod. Sin. also sustains ὠτάριον, 
 
 auriculam, versus ὠτίον, aatren, probably a correction from Matt.—P.8.] 
 
 7 Ver. 11.—The Recepta: μάχαιράν σου. 
 Tischend., e/c.] 
 
 Sov is omitted in accordance with the decisive Codd. 
 
 [N. A. B.C. D., Alf. 
 
 8 Ver. 11.—[o πατήρ, without μον, is the proper reading.—P. 8.] 
 
 EXEGETICAL AND CRITICAL, 
 
 [Now follows the history of the Passion, chaps. 
 xviii. and xix., and the Resurrection of our Lord, 
 chaps. xx. and xxi., where we have the parallel 
 accounts of the Synoptists. Yet John omits seve- 
 ral items (as the agony in Gethsemane, antici- 
 pated in xii. 27, and xiii. 21; but he mentions 
 the garden, xviii. 1), and supplies other interest- 
 ing facts (as the commending of the mother of 
 Jesus to John), and in the parallel accounts a 
 number of minute, circumstantial details (xviii. 
 Ὁ. 10; 18; 24, 28; xix. 14, 20, 41, ete.) which be- 
 tray the eye-witness of the scenes described. 
 Lut it is wrong to say with Hengstenberg that 
 Join merely meant to give supplements to the 
 Syuoptic history of the Passion with such com- 
 mon traits as are necessary to show the connec- 
 tion, comp. the remarks of Godet, ii. p. 5, 69 f. 
 --Ρ, 5.1 
 
 Ver. 1. Jesus went forth [ἐξῆλθεν]. Not 
 precisely forth from the city (Meyer), but forth 
 from the city precincts, which extended to the 
 brook Kedron. ’E&qA@ev πέραν. Leben Sesu, ii. p. 
 1347 ff. [Duavid, betrayed by Ahithophel, one of 
 his body-guard, took the same course over Ke- 
 dron in his flight from the rebellious Absalom, 
 2 Sam. xv. 23, and tnus furnished a type to 
 which Jesus Himself pointed, chap. xiii. 18.— 
 BS: 
 
 ee the brook for rather torrent] 
 Kidron [or Kedron See Text. Note]. Ki- 
 dron, the name of a brook or torrent, χείμαῤῥος, 
 [from χεῖμα and ῥέω, winter-jlowing, winter-torrent, 
 formed by the winter-rains, but dry in the sum- 
 mer.—P. 8.]; also a wady, Joseph. Antig. vill. 
 1,5. Τ᾽ ὙΡ [from TI), to be black, dirty], the 
 Black, the Black Brook [from its color.] We 
 must distinguish between the valley of Kedron 
 and the Kedron itself, as well as between the 
 Kedron as a torrent, and as a spring brook. 
 “The vale of Kedron is the most important 
 valley in the northern portion of the plateau of 
 the wilderness of Judah. It takes its rise onthe 
 north side of the city of Jerusalem, upon the 
 great water-shed between the Mediterranean and 
 the Dead Sea, at an elevation of about 2,500 feet 
 above the ccean; it surrounds the north and 
 east sides of the city, turning by the well of 
 Rogel, at a sharp angle to the southeast, toward 
 ‘the Dead Sea. Forming, at first, but a shallow, 
 trough-shaped depressicn, it burrows deeper and 
 deeper,and, from the point where it turns to the 
 southeast, becomes a wild, untrodden, narrow 
 chasm, opening south of the Ras el Feshka, to- 
 wards the Dead Sea. No traveller has ever yet 
 traversed its whole extent. In the middle of its 
 course, between Jerusalem and the Dead Sea, 
 
 there is a much-visited point, the cloister of St. 
 Saba.*—The brook Kedrou, which flows through 
 the valley, has no regular water-course; it is 
 only a winter-torrent [formed by the water which 
 flows into the vailey from the hills north and 
 east of Jerusalem]. Over and above this, the 
 valley does not lack perennial springs; on the 
 eastern declivity of southern Moriah there is the 
 well of Mary, e¢c., and at the junction of Hinnom 
 with the valley of the Kedron we find the well 
 of Rogel” (L. Viiter). According to Robinson, 
 the Kedron does not flow unceasingly even in 
 winter; one may stay several years in Jerusalem 
 without seeing any water inthis deep bed.t As 
 the dividing brook bei ween Jerusalem or Moriah, 
 Zion and the Mount of Olives, the brook, like the 
 valley, possesses some significancy. Upwards 
 from the well of Rogel near Jerusalem, the valley 
 is called the valley of Jehoshaphat (‘*the Lord 
 judgeth’’). According to the Jews (with reference 
 to Joel iii. 2), as also according to the Moham~- 
 medans, the last judgment wiil be held in thig 
 valley. Simultaneously with Christ’s passage 
 of the Kedron, a passage infinitely more momens 
 tous than that ot Caesar over the Rubicon, doubt- 
 less the last judgment was principially decided, 
 together with the redemption. Passages in which 
 the Kedron is mentioned: 28am. xv. 25; 1 Kings 
 xv. 13; 2 Kings xxiii. 4, 6,12; Neh.ii.15; 1 Mac. 
 xii. 87; Joseph. Antig. xviii. 1,5; ix. 7,8; De Bello 
 Jud. ν. 6,1. Comp. the article Kedron in Winer 
 and that in Zeller’s Wérterbuch fiir das christliche 
 Volk; books of travel, particularly Robinson II. p. 
 35 [Am. ed. vol. I. 268-278; (Valley of K.), and 
 1. 232, 273 (Brook of K.). Also art. Kidron, in 
 Smith's Dict. of the B., Il. 1558 ff., Hackett & 
 Abbot’s ed., where Robinson’s accurate descrip- 
 tion is quoted.—P. 5.7 Asa torrent alone, the 
 Kedron’s waves were dark and turbid; and in 
 the time of the temple-worship the blood of the 
 sacrifices likewise flowed into it and dark- 
 ened it; hence, doubtless, the name. It was 
 probably the Stephen Gate or Mary Gate of the 
 present day, through which Jesus had descended 
 
 * [Dean Stanley says that the Valley of the Kedron, especial- 
 ly in its greatest depth where it joins the Valley of Hinnom, 
 gives full effect to the great peculiarity of Jerusalem, as seen 
 from its eastern side—its sitna ion as of a city rising out of 
 a deep abyss. Sinai εἰ Pal., p. 188.—P. 8.] 
 
 + [Since the time of Robinson, however, more copious tor- 
 rents have been witnessed, probably ‘in consequence of the 
 numerous enclosures of mulberry and olive groves recently 
 made by the Greek convent. For there is no doubt that the 
 destruction of the forests which once covered the mountains 
 and hills has diminished the rains in Palestine. ‘The Kedron 
 must have been oncea much larger stream, or it would not 
 have worked ont such achasm. Dr. Barclay and Lieutenant 
 Warren express the opinion that the Kedron flows below 
 the presence surface of the ground. Warren discovered about 
 500 yards below the En-Rogel a flight of steps leading dowa 
 to an ancient aqueduct now choked with silt, which he be- 
 lieves to have been connected witn that well and the ancient 
 system of water supply.—P. 8.] 
 
544 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 into the valley for the purpose of crossing the 
 Kedron (Leben Jesu, ii. p. 1427) 
 
 There was a garden. On Gethsemane [z.e, 
 Olive-Press, from gath, press, and schamna, oil] 
 see Comm. on Matthew [pp. 478, 482, Am. ed. ].* 
 The different designations are worth noting. 
 Matthew: Jesus cometh unto a conntry-place 
 called Gethsemane similarly Mark; Luke: ἐο the 
 mount of Olives; John: there was a gurden. 
 
 [This notice of John to every reader of the 
 Synoptic Gospels would at once suggest the scence 
 of Gethsemane. On the doubtful typological 
 reference to the garden of Wden, where the first 
 Adam was tempted by the serpent and fell, while 
 in Gethsemane the second Adam bruised the 
 serpent’s head, see the fathers, Lampe, Hengsten- 
 berg, and Wordsworth.’ +—P. 8. ] 
 
 Himself and His disciples.—The more 
 minute account in Matthew and Mark. 
 
 Ver. 2. But Judas also, His betrayer, 
 knew the place.—Thus John passes over the 
 conflict in Gethsemane. It is his intention to 
 exhibit it in its glorious issue, the majestic re- 
 pose of Christ.—For Jesus often resorted 
 thither with His disciples.—<According to 
 Luke, it was a habit of Jesus to go thither. The 
 Synoptists jointly say that He there collected 
 His thoughts in prayer. According to John, the 
 place also served as a meeting-ground for Jesus 
 and His disciples; probably He was wont to be 
 met there by His adherents generally. The re- 
 mark ‘refers to previous festal visits.” Meyer. 
 Comp. Comm. on Mark [p. 5, Am. ed. Dr. Lange 
 coujectures there that Mark, whose mother had 
 a house in Jerusalem, owned a country seat at 
 
 * [To the descriptions there given or referred to, I add that 
 of Dean Stanley, Sinat & Pul., p. 450. “Close beside the 
 Churen of the Virzin tsa spot which, as it is omitted in Abbé 
 Michon’s catalogue of Ifo y Places, might perhaps haye been 
 passed over; yet a few words, and perhaps the fewer the 
 better, must be d-voted to the garden of Gethsemane. That 
 the tradition reaches !.ack to the age of Constantine is ce-- 
 tain. How far it agrees with the sligat indications of is 
 position in the Gospel narrative will be judged by the impres- 
 sions of each individual traveller. Some will think it too 
 public; otheis willsee an argument in its favor from its close 
 proximity to the brook Kedron; none probably will be dis- 
 posed to receive the traditional sites which surround it, the 
 grotto of the Agony, the rocky bank of the three Apostles, 
 the “ terra damnata” of the Betrayal. 
 doubts that van be raised against their antiquity or the genu- 
 ineness of their site, the eight aged olive-trevs, if only by their 
 manifest difference from all others in the mountain, have 
 always struck even the most indifferent observer. They are 
 now indeel less striking in the modern garden enclosure 
 built round them by the Franciscan monks, than when they 
 stood free and unprotected on the rough hil side; but they 
 will remain, so long as their already protracted life is spared, 
 the most veneratele of their race on the surface of the earth; 
 their gnarled trunks and scanty foliage wil! always be re- 
 garded as the most affecting of the sacred memorials in or 
 about Jerusalem: the must nearly approaching to the ever- 
 la-ting hills themselves in the force with which they carry 
 us back to the events of the Gosprl History.” Comp. also 
 
 Hackett’s supplementary notes of art. Gethsemane in Smith's | 
 
 Dict. ii. 908.--P. 5.] 
 
 7 [Cyril: “ Ut in paradiso malorum initium est factum, 
 sic in horto Christi passio incepit, per quam a malis liberati 
 in pristinum reslitult sumus.’ Wordsworth; “ Here is a 
 striking contrast between the quest in the Garden of Eden 
 for the first Adam, and this search in the garden of Geth- 
 semane for the Second. The first Adam hides himself 
 amongst the trees of the garden (Gen. iii.8). He trembles 
 before Him who seeks for him. The Second Adam comes 
 forth and says [am. And, at the sound of His Voice, they 
 who came to take Him, go back and fall to the ground. ‘The 
 first Adam inculpates Eve: the Second Adam pleads for 
 His disciples. The first Adam is overcome by the Tempter 
 and loses Paradise; the Second Adam overcomes Satan, and 
 restores his Spouse, the Church, to Paradise and raises her 
 to Heaven.’’—P. 8.] 
 
 δα" in spite of all the | 
 
 the foot of the Mount of Olives, perhaps even the 
 garden of Gethsemane.—P. S.] Instrumenia\ 
 in throwing light upen the base character of 
 Judas is the fact of his reckoning that Jesus, in 
 His divine strength of character and fidelity to 
 prayer, would assuredly be found, even on this 
 occasion, in Gethsemane. , 
 
 Ver. 3. Having received the band of 
 soldiers and officers, efc. [Ὁ οὖν ᾿Ιούδας 
 λαβὼν τὴν oreipav—see Text. ΝΟΤΕΒ---καὶ ἐκ τῶν 
 ἀρχιερέων K. Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ, 
 κι τ. λ.7---ϑθο Comm. on Matthew. ‘+ According 
 to Josephus, xx. ὃ, 4, the city governors were 
 accustomed, at the feast, tostation a τάξις στρατιω- 
 τῶν (in the Castle Antonia) near the avenues to 
 the temple, in case of an insurrection; and for 
 this reason —for fear, namely, that the adherents 
 of Jesus might free Him by foree—a detachment 
 is here permitted to accompany the Jews. The 
 Levitic ὑπηρέται of the Sanhedrin accomplish the 
 arrest itself; they were sent out for a similar pur- 
 pose, chap. vil. 45. Under these circumstances, 
 it is not at all probable that the detachment of 
 soldiers also pressed into the garden.” (Accord- 
 ing to ver. 12, the thing is very probable, since 
 they at once co-operate in the arrest.) ‘The 
 strength of the cohorts conformed to circum- 
 stances. Some of those under Titus contained 
 1060 men, others 6138 foot-soldiers and 120 horse- 
 men. Moreover, in the usage of Polybius, σπεῖρα 
 is equivalent to manipulus, the third of a cohort.” 
 Tholuek. 
 
 [There were ten cohorts or companies in every 
 Roman legion, but varying in number according 
 to circumstances. According to Josephus (De 
 Bello Jud., Π., 4, 2) five of eighteen σπεῖραι con- 
 tained 1000 men each and the others 600. Rob- 
 inson (sub σπεῖρα), with Kuinoel, understands 
 
 | here and ver. 12 the temple guard of Levites who 
 
 performed the menial offices of the temple and 
 kept watch by night. Soalso Baumgarten-Cru- 
 sius and Biumleéin. But the σπεῖρα is here and 
 ver. 6 expressly distinguished from the ὑπηρέται 
 ἐκ τῶν ἀρχιερέων κ. Φαρισαίων, furnished by the 
 Sanhedrin. The objection that Roman soldiers 
 would have led Jesus to their own officers, not 
 to the chief priests, does not hold; for Jesus 
 was to be condemned first by the ecclesiastical 
 authorities. It is not necessary to suppose that 
 the whole garrison of the fortress Antonia, 
 whether it consisted of 1000 or only of 800 men, 
 was present; a small detachment with the cap- 
 tain (χιλίαρχος, ver. 12) was sufficient. Comp. 
 note on Matt. xxvii. 27, p. 513. The combined 
 power of the Romans and the Jews was brought 
 into requisition against the one unarmed gentle 
 Jesus. The military preparation (μετὰ φανῶν 
 Kal, λαμπάδων καὶ 67Awv—mark the accumulative 
 kai) indicates the bad conscience of Judas and 
 the Sanhedrin.—P. 8. ] 
 
 Ver. 4. Jesus, therefore, stepped forth. 
 —Not out of the garden (Lampe, Meyer),— 
 Mark pretty plainly decides against such an in- 
 terpretation—nor out of the depths of the gar- 
 den merely (De Wette, Tholuck [Alford: from 
 the shade of the trees into the moonlight] and 
 others), but, agreeably to His purpose, out of the 
 circle of disciples, in advance of it, in order to 
 protect it (Leben Jesu, II., p. 1456, Schweizer). 
 This is indicated also by the design of the ques- 
 
CHAP. XVIII. 1-11. 
 
 545 
 
 tion: Whom do ye seek? ver. 8. [Stier: «‘ When 
 men sought Jesus to make Him a King, He fled: 
 now that they seek Him to put Him to death, He 
 goes forth to meet them.”—P. S.]—Whom do 
 ye seek ?—According to Hug, He put this 
 question to the end that the temple-officers also 
 
 might learn His name and that it might conse- 
 quently be rendered impossible for Him to be 
 put out of the way anonymously; the design, 
 however, manifestly presents itself in what fol- 
 lows. They are to be dismayed at the distinct 
 consciousness of their intention to seize Jesus, 
 and, their commission being thus narrowly de- 
 fined, they shall be in duty bound to let the dis- 
 ciples go. 
 
 Ver. 5. But Judas also, efe.—The band of 
 disciples was stationed within the garden in two 
 divisions, like a watch. The three intimates of 
 Jesus were in the back-ground, the eight others 
 near the entrance. From the stand-point of 
 these latter, to whom Matthew belonged, the 
 most striking occurrence was the pressing of the 
 troop, with Judas at their head, into the garden; 
 from the stan l-point of the three, Jesus’ hasten- 
 ing to meet the throng. To these external cir- 
 cumstances of position, supervenes a diversity 
 of mental view; the Synoptic tradition and 
 Mark, the disciple of Peter, regarding primarily 
 the impudent boldness of the traitor, whilst it 
 was the design of John to throw into relief the 
 majestic preparedness of Christ and His fidelity 
 to the disciples. Jesus, then, anticipated Judas’ 
 plot of betraying Him with a kiss, inasmuch as 
 He rendered that plot entirely superfluous; this 
 fact, however, forms no reason for supposing 
 that Judas did not carry out the agreement and 
 that the Judas-kiss isa tradition. It did but 
 become a meaningless farce through Jesus’ de- 
 claration of Himself. Hence, it is this that 
 John wishes to indicate, viz., that the Judas- 
 kiss was frustrated in its design by the magnani- 
 mous self-presentation of Jesus, and at the same 
 time, that Judas, together with the enemies, was 
 felled to the ground through Christ’s word. As 
 the two brushed past eas h other, the kiss be- 
 came an abortive, scarce-accomplished signal, 
 and the traitor was cast back upon the line of 
 the foes. 
 
 [Ἐγώ ciu:,ITam He. Wordsofcheerand com- 
 fort to the trembling disciples on the stormy lake, 
 Mark vi. 50, and after the resurrection, Luke xxiv. 
 39; words of terror here to His enemies, over- 
 powering the armed military and priestly band. 
 So His rebuke, with the mijesty of His presence, 
 silenced the profane traffickers in the temple. 
 Comp. also the impression made upon the ὑπηρέ- 
 ται, vii. 46. What will bo the effect of the same 
 I am, when spoken by the Lord of glory on the 
 day of jadgm2nt! Augustine: Quid judicaturus 
 faciet, qui judicandus hoe fecit? Bengsl (on ver. 
 8): Bis dicit: Kao sum; si tertio dixisset, non cepis- 
 sent illum. Tertio dicet or1m.—P. 5.7 
 
 Ver. 6. And fell to the ground [ἀπῆλϑαν 
 εἰς τὰ Oe ow—started back in dismay—« ai 
 Emecav® yayai=yapuale|.—Explanation of 
 this fact : 
 
 ἘΞ [ἀπῆλθαν and ἔπεσα ν is the reading of &. B. C., Tisch- 
 end., Tregelles, Alf., Westcott and Hort. On this Alexandrian 
 form see Winer, p: ΤΩΝ Tihed, ὙΠῸ text. rec. has ἀπῆλθον and 
 ἔπεσ ο v.—P. 8.] 
 
 35 
 
 1. A miracle of Jesus; by which He meant to 
 prove the freedom of His self-surrender (ancient 
 exposition).* 
 
 2. The fact is to be referred to the disciples 
 who had retired and ‘cast themselves upon the 
 ground with a view to concealing themselves 
 
 Paulus) ! 
 
 3. Mythical (Strauss).+ 
 
 4 Psychological: there is no question of a 
 prostration of all. The foremost ones were con- 
 founded at finding Jesus so suddenly—not sleep- 
 ing, but waking—, presenting Himself so com- 
 posedly ; even before this, they were paralyzed, 
 as it were, with awe of Him; now, when they 
 would fain seize Him, a horror of awe over- 
 powers them and, recoiling, they fall, one upon 
 another (Liicke, Tholuck and others). 
 
 5. Here, also, it is an unjustifiable antithesis 
 that causes the clashing of the miracle and its 
 natural instrumeniality, or of the objective, con- 
 scious agency of Christ and the subjective ele- 
 ment of awe and fear (as, for instance, Meyer). 
 The effect of the self-presentation of Christ could 
 not arrive unexpectedly to Him, nor, hence, be 
 undesigned. That is the miracle. Neither, 
 however, can Jesus’ miracle be regarded as a 
 magical operation upon the bodies of them that 
 fell; its channel was terror of conscience, as 
 was the ease in the death of Ananias, Acts vy. 
 (see Leben Jesu, p. 1457 ff.).g Tholuck cites 
 kindred instances, when before Mark Antony, 
 Marius, Coligny, the murderers recoiled, panic- 
 struck (p. 408; see, too, Heubner on this pas- 
 sage).|| On New Testament ground the follow- 
 ing belong here: Luke iv. 80; John viii. 59; 
 vii. 44-46; x. 89; Matt. xxviii. 4; Acts v. 5, 10 
 in reference to a bad conscience; analogous 
 phenomena occurred even in the circle of Jesus’ 
 friends, according to Luke v. 8; Matt. xxviii. 
 J, 17, ete.—Analogous effects of the manifesta- 
 tion of Jehovah, of the Angel of the Lord, or 
 Christ, seein the Old Testament in the history 
 of Balaam, Manoah, Isaiah, Daniel, as also in 
 the New Testament at the commencement of 
 Revelation. 
 
 Ver 7. Then asked He them again.— 
 This second question, in conjunction with the 
 self-surrender of Jesus, has an effect upon the 
 troop as elevating as that of the first question 
 and the self-presentation of Jesus was depress- 
 ing. This, also, is in analogy with the convulsing 
 
 *[So also Ebrard, Maier, Ilengstenberg, Godet, Meyer, 
 Luthardt, Brickner, Webster and Wilkinson, Wordsworth; 
 some adding as another object: to prove His divine character. 
 Luthardt, however, assumes that the miracle was psycholo- 
 vically mediated, and approaches the view of Lange (no. 5); 
 Godet also (IL 575) lays the chief stress on the moral force, 
 the same which in the temple made the enemies recoil. It 
 was not a physical, but a moral miracle.—P. 8 
 
 + [Strauss regards the scene as miraculous in the intention 
 of the author, but as unhistorical. So also Scholten.—P. 8.] 
 
 t [So also UIshausen, De Wette, Ebrard, Baumlein, Barnes, 
 Owe Ἢ (not decided). Barnes think s that the supposition of 
 a miraculous power detracts greatly from the moral sublimity 
 of the scene.—P. §.} 
 
 2[Similarly Alfo ἃ: The miracle was not especially in- 
 tended by our Lord (?), but a result of the superhuman dig- 
 nity of His person and the majestic calmness of His reply.— 
 P. 3.) 
 
 [On the case of Mark Antony see Valerius Max., VIIT. 
 9,2; on Marins, Vellejus Pat. II. 19,3; on Coligny, "Serra- 
 nus. Com. de statu rel. in Gallia, t. II. p- 32—as quoted by 
 Tholuck (p. 380 of Kranth’s translation), and by Meyer (p. 
 592). But these are at best very remote analogies from a dif- 
 ferent sphere.—P. 8.] 
 
r 
 
 546 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 and reanimating effects, as experienced by the 
 Apocalyptists, of a divine revelation, Dan. x. 10; 
 Rev. i. 17. These men (Daniel and John) were 
 prostrated by the holiness of the Lord, in the 
 consciousness of their sinfulness, lifted up again 
 by His grace, in the element of their faith. Our 
 case is somewhat similar,—the temple- ΠΆΡΩ τς 
 being, on the one hand, the instruments of 
 godless, devilish plot, but also, on the χὰ 
 hand, the ministers of an existing order of things 
 and the instruments of Divine Providence. 
 
 Ver. 8. If, therefore, ye seck Me.—The 
 saying of Jesus is directly declarative of the 
 security of the disciples, partly by way of logical 
 deduction, partly as ἃ command; it is, at the 
 same time, indirectly the disciples’ discharge 
 from the present outward alliance of suffering. 
 But the great utterance has also a deeper back- 
 ground. See Is. Ixiii. 3. Bengel and others 
 assume, without foundation, that some had al- 
 ready laid hands on the disciples. That there 
 did exist an inclination for such a step, however, 
 is evinced by the episode of the ficeing youth in 
 Mark and by the maid who denounced Peter, in 
 the history of the latter’s denial. 
 
 Ver. 9. That the saying might be ful- 
 filled.—Christ’s declaration, chap. xvii. 12. The 
 keeping of the disciples from being lost consisied 
 finally in their preservation from captivity in the 
 present situation, since the over-mighty tempta- 
 tion might have been the ruin of the souls of 
 some among them. (This connection not recog- 
 nized by Schw eizer). fAlford: ‘‘An unqucs- 
 tionable proof, if any were wanted, that the 
 words of ch. xvii. are no mere description of the 
 mind of our Lord Jesus at the time, but His 
 very wordsthemselves. This is recognized even 
 by De Wette. On the application of the saying, 
 we may remark that the words unquestionably 
 had a deeper meaning than any belonging to 
 this occasion; but the “remarks so often made in 
 this commentary on the fulfiliment of prophe- 
 cies must be borne in mind;—that to ‘fulfil’ a 
 prophecy is not to exhaust its capability of being 
 again and again fulfilled :—that the words of the 
 Lord have many stages of unfolding ;—and that 
 the temporal deliverance of the Apostles now, 
 doubtless was but a part in the great spiritual 
 safe-keeping which the Lord asserted by antici- 
 pation in these words.” See also a good note of 
 Webster and Wilkinson zn loc.—P. 8. ] 
 
 Ver. 10. Simon, then—Peter. [Σήμων οὖν 
 Πέτρος. Lange: Simon now—Peter |.—We bring 
 out in the translation the trait that John inserts 
 his οὖν of manifold import between the nimes 
 Simon and Peter, thus emphasizing the Simon. 
 To Simon it was natural to act in the way re- 
 Jated. Comp. Comm. on Matthew, on this place; 
 John xxi. 15. An explanation of the circum- 
 stance that John alone mentions the name of the 
 disciple who was the author of the sword-blow, 
 see in the Comm. on Matthew on this passage [p. 
 486, Am. ed.]. Similarly, John alone mentions 
 the name of Malehus. [One of the circumstantial 
 details so frequent in John’s account of the his- 
 tory of the passion, which confirm his author- 
 ship. John knew the high-priest, ver. 15, and 
 so pro ably also his servant Malchus (King). 
 The Synoptists who wrote earlier may have had 
 prudential reasons for not mentioning the name. 
 
 es, 
 
 -Ρ. 5.7 Peter wished, by this blow, to prove his 
 readiness to risk his life for his Lord and to ful- 
 fil his vow, recorded chap. xiii. 37; in all proba- 
 bility it was also his design to give a signal to the 
 friends of Jesus and the Lord Himself to rise in 
 arms against thefoe. Upon the particular cireum- 
 stances comp. the Synoptists. [Peter's zeal was 
 honest and well-meaning, but impulsive, hasty, im- 
 prudent, and mistaken in the selection of means. 
 Hencethe rebuke of our Lord, who here condemns 
 for all time to come the use of carnal weapons 
 and physical force in the defence of truth and 
 promotion of His kingdom. The Romish church 
 has imitated Peter in his weakness rather than 
 his strength, and often invoked the arm of the 
 secular power in the bloody persecution of he- 
 retics; thus making herself responsible for it in 
 spite of her professed principle: ecelesia non sitit 
 sanyuinem. Comp. my List. of the Apost. Church, 
 p- 677.—P. 5.1 
 
 Ver. 11. Jcsus unto Peter.—It is again 
 significant that John here makes use only of the 
 name Teter (without Simon). Christ’s deliver- 
 ance aginst the action of Peter, as given by 
 John, does not exclude the words related by 
 Matthew from conforming the more closely to the 
 original expressions. ‘lhe words of Jesus, as 
 recorded by Jolin, are expressive of the volun- 
 tary surrender of Jesus to the will of the Father, 
 andthey most decidedly look away fromthe doing 
 of men. Mark passes over the direct disap- 
 proval awarded to Peter, his guide; Luke relates 
 how Christ remedied the offense; Matthew brings 
 out the theocratical points of Jesus’ saying.— 
 The cup which My Father, etc. Comp. Matt. 
 xx. 22; xxvi. 39 [Comm., p. 479, Am: Bd) ia 
 Ifis prayer He has sacredly bound Himself to 
 drink the cup. [** The eup is a striking allusion 
 
 _to the prayer in Gethsemane: for the image does 
 
 not elsewhere occur in our Evangelist.”” Alford. 
 So also Paley, (Hvidences, B. IL., 6. 4), Bengel, 
 Webster and Wilkinson (comp. their note tn doc.), 
 Wordsworth, and others.—P. 8. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The arrest of Jesus in Gethsemane. John 
 omits the directions of Jesus to His disciples as 
 to their conduct in Gethsemane; the Passion of 
 His soul;the reproof to His sleeping disciples; 
 the kiss of Judas; the reference of Peter to th» 
 twelve legions of angels; the protest of Jesus 
 against His seizers; the healing of Malchus re- 
 corded by Luke; the episode of the fugitive youth 
 related by Mark. On the other hand, he gives 
 prominence to the fact that Jesus went volunta- 
 rily to meet His apprehenders;that the multi- 
 tude fell to the ground at the sight of His majesty; 
 that He surrendered Himself prisoner, while 
 securing a free exode to the disciples. He names 
 Peter as the one who drew the sword, mentions 
 the name of the servant, Malehus, who was 
 wounded by him, and, with the words, “whe 
 drew the sword,’”’ refers the ial, of Jesus, 
 “shall I not drink the cup?” efe., to “His psy chi- 
 
 cal passion. On Guineeatene 866. Comm. on 
 Matthew, p. 478, Am. Ed. 
 
 2. Gethsemane, as John paints it, presupposes 
 the Gethsemane according to the Synoptists, and 
 from the latter it is possible to deduce the former. 
 
CHAP. XVIII. 1-11. 547 
 
 1. 6... in the kingdom of God, a mighty assurance 
 of victory admits the inference of a mighty con- 
 flict, and a mighty conflict that of a mighty as- 
 surance of victory. 
 
 3. The passage of Jesus over the brook Kedron, 
 a step of the highest, world-historie import. 
 An expression of His constrainedness in spirit, 
 His freedom of will, His decision of heart. 
 
 4. Paradise and the Garden. The first and the 
 second Adam. The serpentandthetraitor. The 
 defeat and the victory (attaching, in a greater 
 degree, to the Synoptical version). The ancient 
 typology, constituting the Garden of Gethsemane 
 un antithesis of Paradise, is fully warranted here, 
 so long as it does not, hy enlarging upon minu- 
 tiv, degenerate into trifling. 
 
 5. The sudden attack upon the Lord in the 
 sanctuary of prayer, a speaking sign: 1. That 
 the hatred of the world was levelled at the pray- 
 ing heart of Christ and His flock,—that they fell 
 upon Him on account of His piety; 2. that in this 
 respect, also, He was to form the central point 
 of the experience of the faithful: of the experi- 
 ence of Daniel (chap. vi. 7), of the first Curis- 
 tians, the Huguenots [ Puritans, Covenanters], e/c. 
 
 6. Judas knew the place also. Yow the spiritual 
 experieuces of false men and hypocrites redound 
 to their ruin. He knew the place. But in what 
 a base and imperfect way he knew the Lord, is 
 proved by his equipment and march with the 
 whole multitude. 
 
 7. in all religious persecutions, cohorts, legions 
 and armies are transformed into gens-d’armes, 
 police soldiers, myrmidons and executioners’ as- 
 sistants. 
 
 8. The drawing up of the world against Christ, 
 and the sword-stroke of Peter for Him: Symbols 
 of the impotence of His flesuly opposers, as of 
 His fieshly defenders. j 
 
 9. The majesty whereby the self-presentation 
 of Christ casts His foes tothe ground. A divine 
 operation (see the Introduction), yet with a hu- 
 man instrumentality. See Note to ver. 6. At 
 the same time an expression of His freedom in 
 His surrender, which freedom, according to the 
 Synoptists, He also declared by a decided protest. 
 
 10. Christ’s submitting to be taken captive by 
 His enemies, in order to the protection and de- 
 liverance of His people, a symbolic individual 
 type, in which His faithfulness as a Redeemer is 
 reflected. 
 
 HOMILETICAL AND PRACTICAL. 
 
 1. See Commentary on Matthew, Mark, Luke.— 
 Gethsemane in profoundest gloom and brightest 
 light (comparison of the Johannean version with 
 theS ynoptical).—Gethsemane as a place of vic- 
 tory: 1. Revelation of past victory, a. over in- 
 ward temptation, ὁ. over Judas (chap. xiii.). 2. 
 Consummation of present victory, a. over the 
 slanderous array and over treason (in that He 
 voluntarily presents Himself to His enemies) ; ὁ. 
 over the haughtiness of the foe (by levelling 
 them to the earth and ensuring the safety of 
 the disciples); 6. over the carnal zeal of the 
 disciple. 3. A foretoken and life picture of all 
 the future victories of Christ (free advance of 
 the strong, secure shelterment of the weak, 
 glorious correction of the passionate, dissipa- 
 tion of falsehood and treachery, disarming of 
 
 violence, overcoming of the world through volun- 
 tary suffering).—The brook and the garden: 1. 
 How insignificant! 2. How memorable!—Judas 
 and Peter in the Gethsemane of the Lord.—But 
 Judas ulso knew the place. How even this know- 
 ledge and recollection of his disciple-life becomes 
 his ruin. The fearful judgment in the misuse 
 of spiritual experiences.—The equipment of Ju- 
 das, or how welland yet how poorly he knew his 
 betrayed Lord: 1. His place of prayer and fideli- 
 ty to prayer, but not the blessing of His prayer; 
 2. His power, but not His superiority and om- 
 nipotence: 8. His innocence, yet not His holi- 
 ness; 4. His clemency, yet not His love and 
 earnestness; 5. His human dignity, but not His 
 divine majesty.—The betrayer of Christ a traitor 
 out and out: 1. To the sanctuary, 2. to his fellow- 
 disciples, 3. to his nation, 4. to humanity, 5. to 
 himself.—Treason toward the sanctuary: 1. How 
 all the secrets of the church of Christ are, by 
 means of apostate members, betrayed to the 
 world; 2. how all the plots of treason are brought 
 to nought and transformed to a judgment upon 
 the traitors.—The array of myrmidons against 
 Jesus: 1. Called out by mendacious and vain fear; 
 2. terrible in its weapons and lamps, over against 
 the Defenceless One; ὃ. made a laughing-stock 
 through the light of truth with which Christ goes 
 to meet it; 4. shown up in its impotence; ὃ. 
 limited in its operation; 6. given free course in its 
 plot, but only in order to the carrying out of the 
 counsel of God.—How Christ baffles the plots of 
 His foes by freely meeting and anticipating them 
 [the plots 1. of craft (slander, falsehood), 2. of 
 violence ].—The majesty which Christ manifests 
 in treading the way of His deepest humiliation. 
 —The sublime freedom of spirit with which He 
 resigns His outward freedom.—Why so calm, so 
 grand in His surrender? Because He is con- 
 scious tbat He is not abandoning Himself to the 
 impotence of Elis enemies, but confiding Himself 
 to the omnipotence of His God.—The dignity of 
 the pious in suffering, the foretoken of his tri- 
 umph.—Tbe terrors of Christ: 1. Origin: a. 
 Terrors of divine holiness, ὁ. terrors of human 
 dignity. 2. Effect: In the conscience, in the 
 psychical life, in the marrow and bone. 9), 
 Signs: Tokens of inner judgment, foretokens of 
 future jedgment.—Whom seck ye ?—TIf ye, then, 
 seek Me, let these go.—Fulfilment of Scripture: 
 1. In the most universal sense, 2. in the most 
 special sense.—The upshot of things in Geth- 
 semane: Betrayed, surprised, made captive: 1. 
 Christ seems betrayed, but the kingdom of dark- 
 ness has betrayed itself; 2, He seems surprised, 
 but henceforth He stands sovereign in the midst 
 of the camp of the foe; 8. He seems a captive, 
 but the adversary 7s the captive. —The sword of 
 Simon and the cup of Christ.—Simon took the 
 sword, Peter received the reprimand.—Christ’s 
 defence the defence of His people. 
 
 Starke: Zeistus: That which the first Adam 
 marred in the garden by the fall, the second 
 Adam, Jesus Christ, regained and set in order in 
 the garden by His guiltless passion.—The iniquity 
 of the traitor was made all the more discernible 
 by his betraying Christ to death in the very 
 place where he had seen His deeds and heard the 
 words of life. —The wicked man oft-times misuses 
 his knowledge of the ingoings and outgoings of 
 
548 
 
 ΄ 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 the righteous; let a man take care in whom he 
 confides, Ps. lvii. 6.—The Lord Jesus has hal- 
 lowed even the kind of suffering that His chil- 
 dren endure when they must allow unfaithful 
 souls a knowledge of their circumstances, Ps. xh. 
 6, 9.—No one hates Christ and His party more 
 bitterly than a hypocrite who has thrown off the 
 mask.—Zurtstus: When Jesus, in His suffering, 
 hath so oft evinced His stout-heartedness and ad- 
 vanced tomeet. His foes, why, O Christian mine, art 
 thou in tear of the world and the devil, even whilst 
 this conquering Lion of the Tribe of Judah is by 
 thy side and fighteth for thee ?—The first Adam, 
 falling into the hands of divine justice, fled and 
 hid himself, and God must needs call, saying: 
 Adam, where art thou? but here the second 
 Adam, being about to be delivered into the hands 
 of His enemies, crieth out: Here am I.—What is 
 more common now than Joab’s greeting and Ju- 
 das’ kiss, Jacob’s voice and Esau’s hands ?—Ver. 
 ὃ: 1. Because He wished them preserved for a 
 greater work; 2. to the end that men might not 
 imagine that [715 death would not suffice for the 
 redemption of mankind; 8, because they were 
 not yet strong enough to withstand the like 
 temptation; 4. He desired to prove that He had 
 power and authority over His enemies.—Our fate 
 does not depend upon the might or numbers of 
 the enemy, but upon the permission which they 
 receive from God, to injure us, 2 Chron. xxxil. 
 7.—Lord Jesus, when the world, death and the 
 devil would fain swallow us up, speak Thou the 
 word of command: Let these go, Ps. ev. 15.— 
 OstanpER: God setteth a bound to persecutions. 
 —Zersius: When Peter should have watched, he 
 sleot, and when he should have been quiet, he 
 made resistance through carnal zeal; thus we 
 always have by nature a sufficient leaning to- 
 wards evil.—God overrules even the errors of 
 His children, so that no greater harm shall re- 
 sult from them than He has resolved to permit, 
 ἴδε απ. 2510: 
 
 Gossner: In the garden of Eden man fell 
 through lust and pride, in the garden of Gethse- 
 mane he was to be raised up again through mour- 
 ning, anguish and humiliation.—What time their 
 glory flashes in upon children of God and 
 glimpsesso heart-ravishing are theirs, they should 
 not misuse this their blessedness, nor vaunt them- 
 selves of it-—When the Saviour saith: Let my 
 people go, their sorest enemies must suffer this 
 word to stand, and His people to go.—Thus, in 
 the midst of the press, Christ looketh on the 
 Father and taketh the suffering that men inflict. 
 upon Him, as coming, not from them, but out of 
 the hand of the Father, without whose counsel 
 and consent not a hair of our heads can be 
 harmed. 
 
 Hevsner: Over the brook Kedron, as David 
 once fled before Absalom.—Ver. 4. This question 
 attests (therefore) His innocence and undismay- 
 edness.—The morally good man will never deny 
 his own identity, even though he be in mortal 
 peril; conscious of his dignity he will freely say 
 who he is, trusting in God. There is something 
 debasing and dishonoring in a denial of one’s 
 identity.—These words, Let these yo, are impor- 
 tant tous also. ‘Jesus procures His disciples 
 entire freedom and security; the power of this 
 authoritative word shows itself even at the pres- 
 
 ent day. The enemy had not left a disciple on 
 earth if this word was not still in force. This 
 word is the cause of the continued existence of 
 disciples,—faithful ones, whom the world, against 
 its will, must behold passing to and fro, and yet 
 must let go.” Burk, Fingerzeig IL., p. 893.—Shals 
 1 not, ete. Violently to hold the righteous back 
 from his suffering for duty’s sake, is to hold him 
 back from his glory and salvation.—Ver. 12. 
 Bound as to the hands was Jesus; unbound in 
 spirit. 
 
 [CRAvEN: From Augustine: Chap. xviii. vers. 
 1, 2. There the wolf in sheep’s clothing, per- 
 mitted by the deep counsel of the Master of the 
 flock to go among the sheep, learned in what 
 way to disperse the flock, and ensnare the Shep- 
 herd.—Ver. 6. Where now is the band of sol- 
 diers, where the terror and defence of arms? 
 Without a blow, one word struck, drove back, 
 prostrated a crowd fierce with hatred, terrible 
 with arms. What shall He do when He cometh 
 to judge, who did thus when He was going to be 
 judged ?—Ver. 8. Sc now haying shown His 
 power to them when they wished to take Him 
 and could not, He lets them seize Him, that they 
 might be unconscious agents of His will.—He 
 commands His enemies, and they do what He 
 commands ; they permit them to go away, whom 
 He would not bave perish.—Ver. 11. Peter was 
 to be admonished to have patieuce: and this was 
 written for our learning. From Curysostom: 
 Ver. 1. Why does not John say, When He had 
 prayed, He entered? Becanse His prayer was a 
 speaking for His disciples’ sake.—He goes to the 
 place which was known to the traitor; thus 
 giving no trouble to those who were lying in 
 wait for Him and showing His disciples that He 
 went voluntarily to die.—That it might not be 
 thought that He went into a garden to hide Him- 
 self, it is added, But Judas who betrayed Him 
 knew ‘he place: for Jesus often resorted thither with 
 His disciples.—Vers. 39. They had often sent 
 elsewhere to take Him, but had not been able; 
 whence it is evident that He gave Himself up 
 voluntarily ; as it follows, Jesus, therefore, know- 
 ing all things—, went forth, etc.—Ver. 8. Even to 
 the last hour does He show His love for His own. 
 From Aucuin: Ver. 1. Where there was ὦ 
 garden, that the sin which was committed in a 
 garden, He might blot out in a garden. From 
 Hersert: Ver. 5. 
 
 Judas, dost thou betray Me with a kiss? 
 Canst thou find hell about My lips and miss 
 Of life, just at the gates of life and bliss? 
 
 From Burxitr: Ver. 8. How active was 
 Judas, and how watchful was His bloody crew, 
 even at that time when Christ’s disciples could 
 not keep their eyes open.—Ver. 4. Lord, how 
 endearing are our obligations to Thyself, that 
 when Thou knewest beforehand the bitterness 
 of that cup which the justice of God was about 
 to put into Thy hand, Thou didst not decline to 
 drink it for our sakes.—Ver. 7. Obstinate and 
 obdurate sinners will not be reclaimed by the 
 most evident and convincing, by the most mi- 
 raculous and surprising, appearances of God 
 against them.—Ver. 8. Christ is so tender of His 
 followers, that He will not put them upon trials, 
 or call them forth to sufferings, till they are - 
 ripe and prepared for them.—Ver. 10. How doth 
 
CHAP. XVIII. 1-11. 
 
 a pious breast swell with indignation at the sight 
 of an open insult offered unto the Saviour !— 
 Ver. 11. The rebuke which Christ gave St. 
 Peter for what he did; though his heart was 
 sincere, yet his hand was rash; good intentions 
 are no warrant for irregular actions.—The cup 
 which My Father hath given Me. shall I not drink 
 it? learn 1. That oft-times the wisdom of God 
 is pleased to put a very bitter cup of affliction 
 into the hand of those to drink, whom He doth 
 most sincerely love; 2. That when God doth so, 
 it is their duty to drink it with submission. 
 [From M. Heyry: Ver. 1. Our Lord Jesus took 
 His work before Him: the office of the priest was 
 to teach, and pray, and offer sacrifice; Christ, af- 
 ter teaching and praying, applies Himself to make 
 a’ onement.—Having by His sermon [and prayer] 
 prepared /Zis disciples for this hour of trial, and 
 by His prayer prepared Himself for it, He then 
 courageously went ont to meet it: when He had 
 put on His armor, He entered the lists, and not 
 till then.—Ver. 2. Jesus oft-times resorted thither : 
 He woald do as He was wont to do, and not alter 
 His method, either to meet the cross or to miss 
 it, when His hour was come.—Ver. 1. Where 
 there was a garden: He would set us an example in 
 the beginning of His passion, of retirement from 
 the world.—He went over the brook Cedron; the 
 notice taken of it intimates that there was some- 
 thing in it significant; and it points at 1. 
 David's prophecy concerning the Messiah (Ps. 
 ex. 7), that 2716 shall drink of the brook in the way; 
 2. David’s pattern, as a type of the Messiah; 
 in his flight from Absalom, particular notice is 
 taken of iis pussing over the brook Cedron.—He 
 had His disciples with Him, 1. Because He used 
 to take them with Him when He retired for 
 prayer; 2. They must be witnesses of His suffer- 
 ings, and His patience under them; 3. To show 
 them their weakness: Christ sometimes brings 
 His people into difficulties, that He may magnify 
 Himself in their deliverance.—Ver. 2. Mention 
 is made of Judas’ knowing the place, 1. To aggra- 
 vate his sin, that he would betray his Master 
 notwithstanding his intimate acquaintance with 
 Him: thus has Christ’s holy religion been 
 wounded in the house of its friends, as it could not. 
 have been anywhere else; many an apostate 
 could not have been so profane as he is, if he 
 had not been a professor; he could not have 
 ridiculed Scriptures and ordinances, if he had 
 not known them; 2. To magnify the love of 
 Christ, that, though He knew where the traitor 
 would seek Him, thither: He went to be found of 
 him; what He did, was not by constraint, but 
 by consent. When others were going to bed, He 
 was going to prayer, going to suffer.—Vers. 4-6. 
 He received His enemies with all the mildness ima- 
 ginable toward them, and all the calmness imagi- 
 nable in Himself.—Ver. 5. Jam He; Hehas hereby 
 taught us to own Him, whatever it cost us; not 
 to be ashamed of Him or His words ; but even in 
 difficult times, to confess Christ erucified.—Ver. 6. 
 They went backward; they did not fall forward, 
 as humbling themselves before Him, but back- 
 ward, as standing it out to the utmost.—When 
 He struck them down, He could have struck 
 them dead, but He would not; because 1. The 
 hour of His suffering was come; 2. He would 
 give an instance of Ilis patience and forbearance 
 
 549 
 
 —— 
 
 with the worst of men, and His compassionate 
 love to His very enemies—in striking them down, 
 and no more, He gave them both a call and space 
 to repent.—Vers. 7-9. Having given His enemies 
 a repulse, He gives His friends a protection.—Ver. 
 τ. There are hearts so very hard in sin, that 
 nothing will work upon them to reduce and re- 
 claim.—Ver. 8. When Christ exposed Himself, 
 He excused His disciples, because they were not, 
 as yet, fit to suffer.cHerein Christ gives us 1. 
 Agreat encouragement to follow Him; for though 
 He has allotted us sufferings, yet He considers 
 our frame; 2. A good example of love to our 
 brethren and concern for their welfare.—Ver. 8. 
 Let these go their way; He intended to give a 
 specimen of His undertaking as Mediator; when 
 Ile offered Himself to suffer and die, it was that 
 we might escape.—Ver. 9. The safety and pre- 
 servation of the saints are owing, not only to the 
 divine grace in proportioning the strength to the 
 trial, but to the divine providence in propor- 
 tioning the trial to the strength.—Ver. 10. 
 
 -Peter’s 1. Rashness; 2. Good-will; 3. Ill-conduct; 
 
 He 1. had no warrant from His Master for what 
 he did; 2. transgressed the duty of his place, 
 and resisted the powers that were; 3. opposed His 
 Master’s suffering, notwithstanding the rebuke 
 he had for it once; 4. broke the capitulation 
 His master had lately made with the enemy; 5. 
 foolishly exposed himself and his fellow-dis:iples 
 to the fury of this enraged multitude; 6. he 
 played the coward so soon after this (denying 
 his Master), that we have reason to think that 
 he would not have done this, but that he saw his 
 Master cause them to fail on the ground.—God’s 
 over-ruling providence in the direction of the 
 stroke, that it should'do no more execution than 
 cut off his ear.—Ver. 11. We must pledye Christ in 
 the cup that He drank of; Τὶ is 1. but a cup; a 
 small matter coniparativeiy, be it what it will; 
 2. acup that is given us; 3. given us by a Fa- 
 ther. From Scorr: Vers. 1-9. Even tle malice 
 of our Lord’s enemies did not render them more 
 ready to crucify Him, than His ἴον to sinners 
 made Him ready to meet those sufferings.—Ver. 
 G. ** The day of His wrath” will come, when all 
 who oppose, yea, when all who do not obey, His 
 Gospel, shall be driven backward and perish for 
 ever. In the meantime He spares and warns His 
 adversaries; yet neither His terror, nor His for- 
 bearanoe, will deter [sinful] men in general from 
 their purpose. From A Prain CoMMENTARY, 
 (Oxford): Ver. 6. He lifts ap for an instant the 
 mantle which screened His Divinity, and Jo, they 
 are unable even to stand in His presence !—Ver. 8. 
 This was because He must needs tread the wine- 
 press alone, and of the people there must be 
 none with Him (Is. lxiii. 3) ; lest it should even 
 enter into the dreams of any that the price of 
 Man’s Salvation was paid by some other Sacrifice 
 besides that of Christ only.—Ver. 9. This is [at 
 the first glance] a somewhat surprising state. 
 ment: for our Saviour, when He uttered the 
 words referred to, was speaking of eternal, υἱοῦ 
 temporal death; [but] what might have been the 
 conduct, what would have been the fate, of the 
 others, if they had now been separated from their 
 Lord, and dragged away to a terrible death. 
 [From KrummacueEr: Ver. 3. The superfluous 
 torches and lanterns, in the light of the full moon, 
 
550 THE GOSPEL ACCORDING TO JOHN. 
 
 manifest their conscience-smitten fears.—Offcers | with His anxiety to complete the work of redemp- 
 trom the chief priests and Pharisees; It becomes, | tion, to mingle the minute and inconsiderable 
 indeed, people of this class unconditionally [?] to | with the stupendous and sublime, while girding 
 obey the command of those who are set over | Himself for His mysterious passage to the cross, 
 them. Yet they are not mere machines, inca- | He does not forget, in His adorable faithfulness, 
 pable of guilt in so doing, but answerable, as well | to rescue His disciples from the approaching 
 as all other men, to God the final Judge, for their | storm.—Ver. 10. ‘* Well done, Simon!” we are 
 moral conduct; their obedience ought to be | ready to exclaim, ‘‘ only go on as thou hast be- 
 limited by the well-known maxim—‘: We must | gun.” But that which appears to us as such an 
 obey God rather than man;” and their duty it | amiable trait in Peter, is only aconfused mixture 
 therefore was, in the presert case, to prefer dying | of self-love, arrogance, and folly ; while the fire 
 by the hand of the executioner, to the doubtful | of our natural enthusiasm for Simon’s act pro- 
 praise of having done their duty in the perpetra- | ceeds likewise from only short-sightedness and 
 tion of the most heinous of crimes.—Vers. 5, 6. | blindness..—Ver. 11. The cup which My Father hath 
 “Jan He!’ Great and significant expression! | given Me, shall I not drink it? In the cup was the 
 It was never uttered by the Saviour without | entire curse of the inviolable law; all the horrors 
 being accompanied with the most powerfulettects..| of conscious guilt, all the terrors of Satan’s 
 ‘-Itis I!” exclaimed He to His astonished dis- | fiercest temptations, and all the sufferings which 
 ciples, when walking on the waves of the sea; can befall both soul and body. It contained 
 and as, at the sound, the raging storm imme- | likewise the dreadful ingredients of abardonment 
 diately subsided, so a flood of peace and joy | by God, infernal agony, and a bloody death, to 
 poured itself into the hearts of His followers. “I | which the curse was attached. Christ has emptied 
 that speak unto thee am He!” said He to the | it, and net a drop remains for His people. The 
 Samaritan woman at Jacob’s well; and immedi- | satisfaction He rendered was complete, the re- 
 ately she left her water-pot and hastened back | conciliation effected. ‘*There is now no con- 
 to Sychar, as the first evangelist to the borders | demnation to them that are in Christ Jesus.” 
 
 of Samaria. ‘*Iam He!” was His testimony at [From Barnes: Ver. 8. The wisdom, caution, 
 the bar of the Sanhedrin; and the conviction | and prudence of Jesus forsook Him in no peril, 
 that He was really the Messiah smote the minds however sudden, and in no circumstances, how- 
 of His judges so powerfully that it was only by | ever difficult or trying. From Jacosus: Vers. 
 means of the stage-trick of rending his clothes, | *, 9. Nothing can occur contrary to His eternal 
 that the high priest was able to save himself | plan; not even the mad fury of His foes can 
 fromthe most painful embarrassment: and here, | overreach His wisdom, or overmatch His provi- 
 on hearing these words, the whole band of offi- | sion. From Owen: Ver. 7. If it be asked how 
 cials start, give way, stagger backward, and fall | they could proceed to arrest and maltreat a per- 
 to the ground as if struck by an invisible flash of | son, before whom they had fallen prostrate as 
 lightning, or blown upon by the breath of Omni- | before a superior being, the answer is to be found 
 potence.—Their prostration in the dust before | in the transient influence which fear exerts upon 
 Him, points out to unbelievers the situation in | the mind, and the probable fact, that this sudden 
 which they will one day be found.—Ver. 8. /f ye | repulse was represented by the leaders as effected 
 seek me, let these go their way; how well the Lord | by demoniacal agency at the instance of Jesus. 
 was able to preserve the most perfect self-posses- [Ver. 11. (Matt. xxvi. 52-54). The cause of 
 sion in every situation, however terrible; and, | Christ is not to be defended by carnal weapons. | 
 
 tT. 
 
 CURIST OVER AGAINST ANNAS AND CAIAPHAS. THE CLARITY AND SERENITY OF THE LORD OVER AGAINST 
 THE INQUISITION OF THE HIGH-PRIEST AND MALTREATMENT ON THE PART OF THE SERVANT. THE 
 TWO DISCIPLES IN THE HIGH-PRIESTLY PALACE, AND THE TOTTERING AND FALLING PETER. 
 
 CuarTEr-+XVIII. 12-27. 
 (Comp. Matt. xxvi. 57-75; Mark xiv. 53-72; Luke xxii. 54-65.) 
 
 12 ‘Then the band and the captain [,] and [the] officers' of the Jews took Jesus, and 
 13 bound him. And led him away [led him]? to Annas first ; for he was father-in-law 
 to [of, τοῦ] Caiaphas, which was the high-priest that same year [who was high- 
 14 priest that year]. Now Caiaphas was he, which [But it was Caiaphas who] gave 
 counsel to the Jews, that it was expedient that one man should die* for the people. 
 15 And Simon Peter followed Jesus, and so did another disciple [And Simon Peter 
 and (the)* other disciple followed Jesus]: that disciple was known unto the high- 
 priest, and went in with Jesus into the palace [court-yard, αὐλήν] of the high-priest. 
 
; CHAP. XVIII. 12-27. 551 
 
 16 But Peter stood at the door without [was standing outside at the door]. Then went 
 out that [the] other disciple; which [who] was known unto the high-priest, and 
 
 17 spake unto her that kept the door, and brought in Peter. Then saith the damsel 
 [maid-servant] that kept the door unto Peter, Art not [omit not} thou also one of 
 
 18 this man’s disciples? He saith,I am not. And the servants and [the] officers 
 stood [were standing] there, who had made [having made, πεποιηχότες] a fire of 
 coals, for it was cold; and they warmed [were warming] themselves: and Peter 
 stood [was standing] with them, and warmed [warming] himself, 
 
 19 The high-priest then asked Jesus of [about, or, concerning, περί] his disciples, and 
 
 20 of [about] his doctrine. Jesus answered him, I spake [have spoken, λελάληχα δ 
 openly to the world; I ever [always] taught in the [aj’ synagogue, and in the tem- 
 ple, whither the Jews always resort [whore all the Jews come together, assemble] ;§ 
 
 21 and in secret have I said [I spoke, ἐλάλησα] nothing. Why askest thou me? ask 
 them which heard me [Ask those who have heard, τοὺς ἀχηχοότας], what I have 
 said [I spoke, ἐλάλησα] unto them: behold, they [these, οὗτοι] know what I said 
 
 22 [εἶπον]. And when he had thus spoken [said this], one of the officers which stood 
 by [who was standing by, παρεστηχώτ-] struck Jesus with the palm of his hand [or, 
 struck Jesus on the face, ἔδωχεν ῥήπισμα τῷ ’Iqa.],° saying, Answerest thou the high- 
 
 23 priest so? Jesus answered him, If I have speken [spoke, ἐλάλησα] evil, bear witness 
 of the evil: but if well, why smitest thou me? 
 
 24 Now Annas had sent him [Annas therefore sent him, ἀπέστειλεν οὖν} bound unto 
 
 25 Caiaphas the high-priest. And Simon Peter stood and warmed [was standing and 
 warming | himself. They said therefore unto him, Art not [omit not] thou also one 
 
 26 of his disciples? He denied i [omit it],"" and said, I am not. One of the servants 
 of the high- priest, being his kinsman [being a kinsman of him] whose ear Peter cut 
 
 27 off, saith, Did not I see thee in the garden with him? Peter then denied again; 
 and immediately the [a] cock crew. . 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 12.—[y σπεῖρα καὶ 6 χιλίαρχος are the detachment of the Roman garrison, οἱ ὑπηρέται, the levitical temple- 
 guard. See notes on ver. 3. The omission of a comma and of the article before “ officers” in the A. V., makes the impres- 
 sion that ¢ ὃ χιλίαρχος is :like dependent on τῶν Ιουδαίων as is ot ὑπηρέται. πον 5] 
 
 2 Ver. 1τὉ.--ἰἝ. ἀπήγαγον (A. C. ¢. Vulg.) is not so well supported as ἤγαγον (δα. B. D., Tische nd ).—P. 8.] 
 
 3 Ver. 14.—YVischendorf [in former edd, | ἀπολέσθαι [perish] in accordance with A. C* and others; Lachmann 
 ἀποθανεῖν in accordance with 1. C.* and others (Sin.). Meyer: ἀποθ. comes from chap. xi. 50. [In ed. VIII. Tischendorf 
 reads ἀποθανεῖν, with &. B. C.# D., and ads: “ ἀποθανεῖν, potest ad xi. 50 aecommod itum credi. At quum testimoniorum 
 antiquissimor um pondere prestet. nec incredibile est ex illo ἀπόληται xi. 50 hoe loco ἀπολέσθαι ortum esse. Est iste locus 
 ex eis Udi prestut probatissimos testes sequi quam conjecture jidere.” Tregelles, Alford, Westcott and Hort, likewise agree 
 on azofaverv.—P. 5} 
 
 4 Ver. 15.—The Recepta, Griesbach, Scholz, Tischendorf [formerly]: ὃ ἄλλος. The article is omitted by A. D., efc., but 
 attested by a majority «f authorities. [Tischendorf, ed. VILI., Westcott and Hort omit, Alford brackets the article. Lange 
 retaivsit. The msertion is more readily accounte4 for than the omission, and may have been conformed to xx. 2, 3, 4, 8, 
 where the article occurs. There is no doubt, Whee that nv other than John is meant. In using this self-designation for 
 the first time, he may have omitted the article.—P. ἃ 
 
 5 Ver. 17 af My and μήτε, in interrogative sentences, imply (like the German doch nicht?) a negative answer, the English 
 not, like the Greek οὐ and the Latin nowne, an affirmative answer. ‘Lhe παιδίσκη Wes apprehensive of an affirmative answer 
 and wished politely to anticipate Peter’s denial ; or the negative form of the question reveals the feeling that she ought not 
 to have admitted John as a disciple of Jesus except for his being an acquaintance of the high-priest. =) 8.] 
 
 6 Ver. 40.—AeAaAn«a (Lachmann, Tischendort ) is most strongly attested, against ἐλάλησα. 
 
 7 Ver. 20.—[The best authorities omit the article τῇ (text. rec.) befure συναγωγῇ, very properly: for there are many 
 synagogues, and but one temple.—P. 5 
 
 8 Ver, 20.—The reading πάντες (Griesbach, Lachman) is established by A. B.C.* Sin., efc., in opposition to a second 
 πάντοτε (" ischendorf in accordance with #. G. ‘IL, etc.) and to mavrocev. In ed. ViLI., Tischend. reads likewise πάντες οἱ 
 Tous. without mavtore.—P. 8 
 
 9 Ver 22.—{ Uncertain eather with the hand (Backenstreich, Luther, Lange, Meyer) or with a rod (Ruthenschilag, 
 Beza, Bengel, Godet). The former is more probable, as it was inte nuded to be a punishment for saucy speech. Comp. Matt. 
 xxvi. 67; Acts xxiii. 2. ῥάπισμα, from ῥάβδος, ῥαπίς, originally meant a blow trom a rod or stick.—P. 8 
 
 10 Ver. 24.—The omission of οὖν (attested Codd. B. ΟΣ L. X.A, Lachmann) appears to be exegetical. The Johannean 
 οὖν, however, is quite characteristic here. Other exegetical apprehensions of the passage substituted δέ and καί. |Tischend., 
 Alf., efc., retain οὖν. The pluperf. rendering of ἀπέστειλεν is ungrammatical and in the interest of harmonistics. See 
 p- 602 —P. 8.] 
 
 11 Ver. 25.—The οὖν [after ἠρνήσατο] is here not sufficiently attested (E.G. M., efc.); neither is it suitable. 
 
 cedence on the occasion. Hence an incorrect 
 
 EXEGETICAL AND CRITICAL. distinction is made in saying; ‘‘not until this 
 moment, when the prisoner must be led through 
 
 Ver. 12. Then the band and the captain, | the city, does the military troop rejoin the Jew- 
 etc. Manifestly, the Jewish guard and the Ro-|ish watch” (Tholuck). [Luthardt (IL, 383): 
 man soldiers take Jesus prisoner in concert; the | ‘* He before whose aspect and ἐγώ eis, the whole 
 soldie's under their chiliarch even have the pre- | band had been terrified and cast to the ground, 
 
§52 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 now suffers Himself to be taken, bound, and led 
 away. ... To apprehend and bind One, all gave 
 their help, the cohort, the chiliarch, and the 
 Jewish officers. . . . Only by the help of all did 
 they feel themselves secure, And thus it was 
 ordered, that the disciples might escape with the 
 more safety. Jesus suffered Himself tobe bound, 
 to show thereby the complete surrender of His 
 will, and also in this form of suffering to be our 
 example (Gen. xxii. 9; Ps. ev. 18) *>—P.5.] 
 Ver. 18. Led him to Annas first.—See 
 Comm. on Matthew. On Aunas see Comm. on 
 Luke, 111. 2 [p. 55, Am. Ed.], and the article An- 
 nas in Winer (at Josephus Ananos). [Annas 
 (‘Avavoc) was appointed high-priest in his 37th 
 year, A. D. 7, by Quirinus, the governor of Syria, 
 but was obliged to give way to Ismael, A. D. 14. 
 After two more changes, Joseph Caiaphas, the 
 son-in-law of Annas (John xviii, 18; Joseph. 
 Antiqu. xviii. 2, 1), was appointed to the office, 
 and continued till A. Ὁ. 37. Annas seems to 
 have retained the title and part of the power of 
 that office. In Luke iii. 2, he is mentioned before 
 Caiaphas, and in Acts iv. 5, he is called high- 
 priest. Some hold that he was high-priest de 
 jure, Caiaphas de facto. Wieseler maintains that 
 both were at the head of the Jewish hierarchy, 
 Caiaphas as actual high-priest, Annas as presi- 
 dent of the Sanhedrin.—P. 5.1 The preliminary 
 leading of Jesus to Annas recorded by John alone. 
 Different suppositions: The house of Annas was 
 situated near the gate, or they led Jesus, as in tri- 
 umph, to Annas; Aunas was the examiner (Ewald); 
 he was president of the Sanhedrin (Licutenstein 
 and others), Ali destitute of evidence, confronted 
 with the supposition suggested by John himself, 
 viz., that the Jews still regarded Annas as the 
 true high-priest in a legitimistic sense, even after 
 Caiaphas had been forced upon them as his suc- 
 cessor (Leben Jesu II., p. 1408). The expression 
 relative to Caiaphas: ‘‘high-priest of that year” 
 (see chap. xi., ver. 49), appearing here for the 
 second time, it would seem that the Evangelist 
 liad adopted it as an ironical characterization, 
 current in the popular mouth, of the high-priest- 
 hood as desecrated by the Romans. With this 
 observation, as well as with the very obvious no- 
 tion that the high-priestly father-in-law and son- 
 in-law occupied the same house as well as nayi- 
 gated the same boat, and that, accordingly, their 
 common palace hada common aula or court-yard, 
 in which Peter perpetrated the denial,* the diffi- 
 culties that here present themselves are removed. 
 Meyer justly asserts (in company with Ols- 
 hausen, Ebrard, Bleek, Baumg.-Crusius, Nean- 
 der, Luthardt [ Wieseler, Stier, Alford, also Chry- 
 sostom and Augustine]), that, according to John, 
 
 * (Robinson, Harmony, p. 225: “* An oriental house is usn- 
 ally built around a quadrangular interior court; into which 
 there is a passage (sometimes arched) through the front part 
 of the house, closed next the street by a heavy folding gate, 
 with a smaller wicket for single persons, kept by a porter. 
 In the text, the interior court, often paved or flarged, and 
 open to the sky, is the αὐλή, where the attendants made a 
 fire; and the passage beneath the front of the house, from 
 the street to this court, is the προαύλιον or πυλών in Matt. 
 xxvi. 7L; Mark xiv. 68. The place where Jesus stood before 
 the high-priest, may have been an open room or place of 
 audience on the ground-floor, in the rear or'on one side of the 
 court; such rooms, open in front, being customary. It was 
 close upon the court; for Jesus heard all that was going on 
 around the fire, and turned and looked upon Peter: Luke 
 xxii, €1."—P, 8.] 
 
 a ee 
 
 the denial of Peter vers. 16-18, the examination 
 vers, 19-21, and the maltreatment vers. 22. 28, 
 took place in the dwelling of Annas; likewise 
 justly, that it is impossible to follow the older 
 larmonistics in assuming the leading to Caia- 
 plas to be pre-supposed in ver. 15. Tholuck, on 
 the other hand, persists in the assumption that 
 the presentation before Annas receives nothing 
 but a passing mention, as is discernible from the 
 πρῶτον ; the Aorist ver. 24 having therefore to 
 be read as a Pluperfect (in accordance with 
 Calvin, Liicke, De Wette, Hase and others),* 
 in spite of Meyer’s characterization of this 
 as ‘violent’ and Ebrard’s and Bleek’s as ‘*neck- 
 breaking.” Luther takes for granted a blunder 
 of the transcriber, who, as he thinks, should 
 have made ver. 24 immediately follow ver. 14. 
 Manifestly, however, the examination before 
 Aunas, as described by John, is an entirely dif- 
 ferent one from that before Caiaphas, as given 
 by the Synoptists. For John the greatest weight 
 attached to the pre-examination by Annas, for 
 Matthew and Mark to the official chief exami- 
 nation by Caiaphas, for Luke to the legalizing 
 final examination in the morning. See Comm. 
 on Matthew. After the above remarks, the as- 
 sumption of a discrepancy, entertained by Meyer, 
 Baur and others, falls to the ground; such an 
 
 “assumption is also to be found in Euthym. Zigab., 
 
 Casaubonus, Stier, Ebrard, p. 541. ‘It has 
 been fabricated (says Meyer) that Annas and 
 Caiaphas resided in one and the same house.” 
 But an extremely obyious, probable conjecture 
 which, in the simplest manner, solvesa difficulty, 
 is something very different from a fabrication. 
 [ Augustine, Theophylact, Euthymius, Alford, 
 Hengstenberg, Gudet adopt the same easy con- 
 jecture. Annas and Caiaphas would naturally 
 
 -oecupy different departments of the same (offi- 
 
 cial) palace; and hence the sending from one to 
 the other was quite possibleand probable.—P. 8. | 
 
 Ver. 14. Now it was Caiaphas.who gave 
 counsel to the Jews.— Wherefore this notice? 
 The Evangelist, in relating that Jesus was led to 
 Annas first, already announced that He would 
 be brought before Caiaphas also. He, however, 
 designs forthwith to intimate what fate impended 
 over Jesus at the hands of bothofthem. It was 
 an evil omen that the people intended taking 
 
 Him before Caiaphas, him who had already pro- 
 
 nounced sentence of death upon Him. But it is 
 also characteristic of the enmity of old Annas 
 that Jesus was led to him even before He was 
 brought to Caiaphas ; the announcement of this 
 fact is appropriately accompanied by the state- 
 ment that be was the father-in-law of that mur- 
 derous Caiaphas. 
 
 Ver. 15. And the other [another] disci- 
 ple.—Modest self-designation of John, as chap. 
 xx. 2, ὃ, 4, 8, comp. chap. i. 40. The article is 
 wanting only in A. D., e/c. [also in Β. 8* See 
 Text. Nores.—P. 5.7. On the omission of the 
 article several untenable hypotheses are founded: 
 1. That it was an unknown disciple (Augus- 
 tine, Calov., Gurlitt); 2. a citizen of Jerusa~ 
 lem (Grotius); 3. Judas Iscariot (Heumann). 
 [Absurd. 4. James, the brother of John qe 
 Cassel, 1871).—P. 5.1 The notice that all the 
 
 * {Also E. V., Wordsworth, and even Robinson, Harmony, 
 p. 226.—P. 8. : 
 
0 CHAP. XVIII. 12-27. 553 
 
 disciples had fled, does not conflict with the fact 
 that they subsequently took heart again and that 
 some of them returned, It is characteristic of 
 the friendship of the two, Peter and John, that 
 they here go voluntarily together, not on an offi- 
 cial mission. Peter at first takes the lead. But 
 at the street-door of the court (the αὐλεία Yupa),* 
 their relative positions change. Jolin is admit- 
 ted into the court-yard, being known to the 
 high-priest, while Peter remains without. See 
 Comm. on Matthew [p. 491, Am. Ed.]. ‘+ John’s 
 acquaintance with the high-priest gains in pro- 
 bability if we may suppose, from chap. xix. 27, 
 that he owned a house in Jerusalem. That the 
 Jews had portresses instead of porters is shown 
 also by he xii. 13.” Tholuck. Joseph. Antiq. 
 WAT 2, 
 
 Ver. a And brought in Peter.—That is, 
 John did this, not she who kept the door (as 
 Grotius and others have it). 
 
 Ver. 17. Artthou also? [Μὴ καὶ cit, as 
 wellas the ἄλλος, ver. 10]. --- The καί contains the 
 pre-supposition that John, whom she neverthe- 
 less had, for acquaintance’ sake, admitted along 
 with the rest, is a disciple of Jesus.” Meyer. 
 According to Mark, the girl does not say this 
 until she has fixed her eyes upon Peter, accord- 
 ing to Luke, not until she has examined him by 
 the light. Hence it appears to result that she 
 now grows doubtful as to whether she should 
 have let him in, or whether she ought not to de- 
 nounce him. This circumstance would, however, 
 cast doubt on the supposition of Meyer, who 
 holds the question of the maid to have been put 
 in a totally unsuspecting mood. At all events 
 she does not seem to have inferred the disciple- 
 ship of Peter from the mere fact alone of his 
 connection with John.—(One) of the disci- 
 ples of this man [ἐκ τῶν μαϑητῶν τοῦ 
 ἀνθρώπου tovrov].—Contemptuously [ Mey- 
 
 er]. Not compassionately (Chrysostom and 
 others). Meyer conjectures that John went, to- 
 
 gether with Jesus and those who were about 
 Him, into the interior of the house, 7. e. out of the 
 hall into the chamber of examination. This is 
 improbvble, though he occupied a position which 
 enabled him to perceive what was going on in 
 the chamber as well as what passed in the hall. 
 Iam not [οὐκ eiui|.—Onthe three different 
 denials of Peter, see Comm. on J/a/thew, at the 
 history in question, [p. 498, Am. ed.] “10 may 
 surprise us that John remains unmolested while 
 Peter's. temptations are repeated: but the reason 
 of this siould be sought less in the timorous 
 ‘embarrassment of this latter disciple than in the 
 boldness with which he stepped in amongst the 
 menials.”” Tholuck. Nevertheless, an assumed 
 boldness is a characteristic symptom of fear. 
 Ver. 18. Now Peter was standing with 
 them [7v... wer’ αὐτῶ éordc]. The fact 
 of his now standing. now sitting, seems to testify to 
 his inward disquiet, equally with the temerity of 
 his mingling in the crowd of servants and myr- 
 midons and warming himself at their coal-fire. 
 Ver. 19. The high-priest.then. Annas. The 
 # (Also avAecos with or without Ovpa. The avAy,—atrium, 
 ts the court-yard, around which an oriental house was built, 
 a rectangular area in the open air, connected with the street 
 by a προαύλιον, or vestibule (Mark xiv. 68), and πυλών or 
 Sage (Matt. xxvi. 71), in which was a θύρα, or wicket.— 
 
 examination of Annas, in shrewd calculation, 
 starts from the most general point. The Lord’s 
 disciples or adherents first form the subject. of 
 interrogation. Then follows inquiry as to the doe- 
 trine by which Jesus gained them. He desires to 
 ascertain what is to be thought of, or, perchance, 
 feared from,the followers of Jesus, hoping, from 
 the answers of. the latter, to gain foothold for an 
 accusation. He, however, manifestly uses, as a 
 stand-point, the malevolent assumption that Jesus 
 has founded a secret association by means of 
 secret teachings; this the answer of Jesus de- 
 monstrates. The distinction between this ex- 
 amination and the subsequent one by Caiaphas is 
 obvious. At the latter, they sought to prove that 
 He was a public blasphemer against the sanc- 
 tuary, efc. 
 
 Ver. 20. I have spoken frankly to the 
 world. [#7 o—emphatic, some one whd—r ap ῥη- 
 σίᾳ «λελάληκα τῷ κόσμῳ]. Meyer. παῤῥη- 
 σίᾳ is to be apprekended subjectively : without re- 
 serve, plainly—not publicly, openly, which it does 
 not mean. When accompanied, however, by to 
 the world, the quality of publicity is, in an indi- 
 rect manner, most strongly expressed. The term: 
 To the world, means, in the first place, the 
 Jewish world, and characterizes it in respect of 
 the two central-points of publicity: in the syna- 
 goguesand in the temple. In a synagogue 
 [ἐν ovvayoyi—without the article—there being 
 many synagogues] is modified by πάντοτε, at 
 all times; in the temple [ἐν τῷ ἱερῷ, the 
 one temple at Jerusalem]; by the addition, where 
 all the Jews assemble [ὅπου πάντες οἵ 
 Πουδαῖοι συνέρχονται) Both clauses sig- 
 nify: in complete connection with synagogue 
 and temple; and so the assumption is made that 
 the mountain, field, and lake sermons of Jesus 
 have likewise preserved this connection.—And 
 in secret Ispoke nothing [καὶ ἐν κρυπτῷ 
 ἐλάλησα οὐδέν]. These words do not conflict 
 with Matt. x. 27, or with the fact that Jesus 
 taught the disciples in confidential conversations. 
 The warnings against the Pharisees in the ser- 
 mon on the mount, for instance, He Himself pub- 
 licly repeated in the temple, and, Matt. x. 27, 
 characterized every confidential saying as des- 
 tined for publicity. That which is here dis- 
 affirmed by Jesus is the assumption of mischievous 
 sectarian or seditious secrecy; at the same time, 
 the Lord characterizes the design of the old 
 inquisitor’s question and rends the web of his 
 insinuation. The synagogue is spoken of collee- 
 tively, as a unitous institution; hence, neither 
 the synagogues in Jerusalem, nor the provincial 
 synagogues, as Tholuck maintains, are exclusively 
 referred to. 
 
 Ver. 21. Why askest thou Me? [ri 
 épo7dac¢;|—The high-priest had deserved this 
 sharp and thorough setting-down ; it, however, 
 also served to render his intention evident, to 
 unmask and rebuke his craftiness: [The question 
 seems to approve the principle of our judicature 
 that the accused person should not be interro- 
 gated, but the proof of the charge be substan- 
 tiated from the testimony of witnesses. ] 
 
 Ver. 22. One of: tho officers who was 
 standing by. [εἰς παρεστηκὼς τῶν ὑπη- 
 ρετῶν ἔδωκεν ῥάπισμα τῷ ᾿]ησοῦ. On 
 
 ῥάπισμα (ἃ blow on the cheek mais the hand, or 
 
554 
 
 with the staff; only in later Greek) see Text. 
 Nore.—P. 5.1 This maltreatment of Jesus must 
 be disjinguished from that which He experienced 
 on His examination before Caiaphas, subsequently 
 
 to His condemnation (Matt. xxvi.'87); as, simi- | 
 
 larly, this last must in its turn be distinguished 
 from the maltreatment narrated by Luke, chap. 
 xxii. 63, 64; although Matthew has summed up 
 in one the two latter acts. I'he maltreatments re- 
 corded by Luke occurred whilst Jesus, after His 
 condemnation before Caiaphas in the night, was 
 
 retained under arrest until the final examination | 
 which must, in accordance with tlie law, be held | 
 
 by day-time, on the following morning. 
 
 Is it thus that Thou answerest the high- 
 priest ?—The probibition, Ex. xxii. 28, had 
 been by the Jews extended into an ordinance 
 instilling a bigoted veneration for superiors, and 
 for the high-priest especially. In the present 
 instance, the officer makes an application of this 
 prohibition, with indiscretion, hypocritical eye- 
 service, aud brutality. Rupert: jortis percussor, 
 mollis adulutor. Comp. Acts xxiii. 2. 
 
 Ver. 25, If Ispoke evil. [εἰ κακῶς ἐλά- 
 2 oa).—In clear presence of mind, the answer 
 of Christ corresponds to the situation. He is on 
 trial. If He, therefore, here make an improper 
 remark, the person who disapproves of it is at 
 liberty to appear against Him as accuser and 
 witness. [lence the μαρτίρησον does not 
 mean simply: prove it [as Luther’s version has 
 it], but—come forward as a witness against it. 
 Accusing and testifying are here thy business; not 
 so judging, still less punishing before sentence is 
 passed, With this admonition Christ awards him 
 the right of accusation; with the following words, 
 He reprimands him for the wrong of maltreatment. 
 The entire <eliverance shows how the. saying 
 Matt. v. 89 is to be interpreted and applied in 
 spirit.* His reprimand indirectly touches the 
 high-priest also, who allows the maltreatment. 
 
 Ver. 24. Annas, therefore, despatched 
 Him, bound [ἀπέστειλεν οὖν αὐτὸν ’A. 
 δεδεμένον πρὸς K.|.—The pre-examination 
 was at an end,—its result being the con- 
 founding cf Aunas, with his crafty inquisition. 
 This, however, had made so little impression on 
 him that he now sent the Lord bound (the signi- 
 ficition is, doubtless: after he had caused the 
 chains to be put upon Him again) to His formal 
 examination before Caiaphas. In the fact of his 
 forwarding Him chained, there lay a speaking 
 sign of his desire for His death. Also the cir- 
 cumsfance that it had been found impossible to 
 stamp Jesus as a secret conspirator, by reason 
 of His appeal to the publicity of His ministry, 
 was made use of as a ground for summoning 
 false witnesses against Him, who accused Him 
 on account of a public declaration. It was a 
 
 * Augustine: Christ shows that Nis precept Matt. v.39 is 
 to be followed non ostentitione corpyris. sed prepuratione 
 cordis. An angry man may turn, in sullenness, the other 
 cheek visibly to the smiter; better is he who makes a true 
 answer with mildness, and prepares his heart in peace to 
 endure greater sufferinss. Luther: Christ forbids self-de- 
 fence with the hand (violence), not with the tongue. See 
 quotation in Meyer, p.598). Godet: Jesus did not here fulfil 
 literally His precept (Matt v.39); He owed to His inno- 
 cence this answer full of sweetness and dignity. Alford: “ It 
 has been often and well observed, that our Lord here gives 
 us the best interpretation of Matt. v. 39—that it does not 
 exclude the remonstrating against unjust oppression, pro- 
 vided it be done calmly and patiently."—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 —. 
 
 declaration made by Him in the ears of the rulers 
 (John ii.), one which they had not forgotten and 
 which they could easily pervert. [The pluper- 
 fect rendering of ἀπέστειλεν, miserat, had sent (E. 
 V.) is ungrammatical (see Meyer, p. 599), in- 
 consistent with οὖν (which for this reason was 
 omitted by some MSS.), and owes its origin to 
 the desire to harmonize John with the Synop- 
 tists. The apparent discrepancy disappears if 
 we assume that Annas and his son-in law Caia- 
 phas occupied different departments in one and 
 the same official palace, which is intrinsically 
 all the more probable as they in some way 
 shared the high-priestly dignity, the one perhaps 
 as high-priest de jure, the other de facto. Comp. 
 the notes on ver. 13.—P. 5. 
 
 Unto Caiaphas the high-priest.—On the 
 now following official examination before Caia- 
 phas, see Comm. on Matihew at this passage. On 
 the third formal examination in the morning, 
 see Comm. on Luke, p. 859, Am. Ed. 
 
 Ver. 25. Now Simon Peter was still 
 standing there and warming himself —The 
 hall for both examination rooms must therefore 
 have been the same. See note onver.13. Simi- 
 larly Luke xxii. 54. Luke knows only of a 
 house of the high-priest. Perhaps it was an 
 official residence, of which Caiaphas had given 
 up a part to his father-in-law. 
 
 They said therefore unto him.—This the 
 second denial. According to Matthew it was at 
 the mement when Peter wished to withdraw from 
 the coal-fire in order to approach the entrance- 
 hall; and the men questioned him at the insti- 
 gation of another maid. See Matt. xxvi. 71; 
 Mark xiv. 68; Luke xxii. 58. 
 
 Ver. 26. One of the servants of the high- 
 priest, being a kinsman.—See Matthew, ver. 
 73; Mark, ver. 70; Luke, ver. 59.. Meyer 
 groundlessly affirms this servant to have stood 
 outside of the garden awhile ago. Why may he 
 not have been one of the seizers? Peter excited 
 his notice in the garden; he does not seem to 
 have observed—at all events not with precision 
 —that it was Peter who dealt the sword-blow. 
 John distinetly brings cut the increase of danger 
 in the charges. First it is a single maid who 
 does but doubtingly question him. Then it is 
 the officers around the coal-fire who more decid- 
 edly interrogate him.- Finally a kinsman of 
 Malchus whose ear he cut off, pretends to re- 
 cognize him as one whom he has already seen in 
 the garden with Jesus.—While John plainly de- 
 picts the intensificaticns of the temptations, he, 
 in common with Luke, permits the intensifica- 
 tions of Peter’s guilt, most vividly portrayed by 
 Matthew (simple denial, abjuration, self-impre- 
 cation) and rendered prominent by Mark like- 
 wise, to recede from view. This gives a picture 
 of the relation of Paul and John to Peter totally 
 different from that invented by the Tiibingen 
 School. Matthew, the Apostle of the Jews, and 
 Mark, the disciple of Peter, represent the mag- 
 nitude of Peter’s denial in a manner the most 
 regardless; John and Luke manifest the greatest 
 clemency; the Paulinist (Luke) is especially 
 tender. 
 
 And immediately a cock crew.—Mark 
 alone, ver. 68, has recorded the first cock-crow 
 after the first denial. That crow also involyea 
 
CHAP. XVIII. 12-27. 555 
 
 an aggravation of Peter’s case which John passes 
 over. Similarly he passes over Peter’s ineffec- 
 tual attempt to withdraw—an attempt which ex- 
 hibits him in a condition of such utter perplex- 
 ity and helplessness. 
 
 DOCTRINAL AND ETHICAL 
 
 1. From John we learn the more minute par- 
 
 ticulars of the DENIAL OF PETER; especially its 
 cause and the gradualness of its progress. As 
 also the exceedingly important pre-examination 
 by Annas, in which that sly old bierarch sought 
 to ensnare the Lord in the reproach of secret 
 conspiracy. On the other hand, our Evangelist 
 passes over the principal examination by Caia- 
 phas, and likewise the formal final session ia the 
 morning, which latter is intimated by Matthew 
 and detailed by Luke. His narrative of the 
 denial of Peter is very definite as to chronology 
 and also locality; that denial runs through the 
 lengthy period of Christ’s examination before 
 Annas and Caiaphas; the place is always the 
 same (see the Exegetical note). By the Synop- 
 tists, on the contrary, the denial is summed up 
 in respect of its end and issue, and in this form 
 suitably follows, in Matthew and Mark, the 
 principal examination before Caiaphas, while 
 Luke, with equal correctness, makes it precede 
 the morning examination. 
 ' 2. The EXAMINATION OF JESUS By ANNAS, 
 whom the Romans had deposed, affords us a pro- 
 found glimpse into the character and conduct 
 of a legitimistie partyism. The Jews are forced 
 to accept Caiaphas as the lega: high-priest: but 
 they do not cease to regard Annas as their 
 legitimate head; Annas and Caiaphas, howeyer, 
 have accommodated themselves to this, the 
 popular mind, and arranged their household 
 affairs ina manner in keeping with the situa- 
 tion. And this old legitimistic secrei-leaguer 
 would stamp Christ as a revolutionary secret- 
 leaguer! 
 
 3. The conjunction of the Roman soldiers with 
 the ¢emple-guard on the occasion of Christ’s being 
 taken prisoner, a symbol of the common share 
 of the Gentile and the Jewish world in the cruci- 
 fixion of Christ. See Luke xxiii. 12 and Acts 
 iv. 26. 
 
 4. A stroke of John’s greatness—his not think- 
 ing it necessary to justify himself in regard to 
 his singular acquaintanceship in the house of 
 the high-priest. 
 
 5. Peter ΑΝ JOHN in the high-priest’s house. 
 Or, si duo fucvsnt idem, non est idem. Peter was 
 burdened with the consciousness of a civil offence 
 against Malchus. This rendered his condition 
 insecure John, though meaning well, was at 
 fault in not sufficiently entering into the danger- 
 ous situation of Peter. 
 
 6. The examination before Annas is a type of 
 the ever-recurring plot of hierarchical govern- 
 ments to tax, first, Christianity generally, then 
 Protestantism, further all decidedly evangelical 
 social life with conspiracy, revolution, secret 
 crimes and criminal complots. But as Christ de- 
 fended Himself against this insinuation by appeal- 
 ing to His public ministry, so the like has been 
 done and may be done by all His true confessors. 
 Here we also have it demonstrated how decidedly 
 
 Christianity has renounced all the impure, secret 
 
 machinations of fanatical spirits and sects. 
 
 7. The saying called forth from Christ by the 
 blow on the cheek, given Him by the eye-ser- 
 vant in the garb of a servant of justice, possesses 
 not only a Christological but also a hermencuti- 
 calimport. It indicates how His words, parti- 
 cularly Matt. v. 39, are in spirit to be inter- 
 preted. His remark, replete with composure, 
 mental clearness and mild reproof, is like the 
 offering of the other cheek. 
 
 8. The intensifications of Prrer’s TpmpraTion 
 are thrown into bold relief by John, his guilt 
 being thus exhibited in a milder light. “The 
 first denial took place during the examination 
 by Annas, the second and third during the ex- 
 amination before Caiaphas, after Christ had heen 
 led, bound, to the latter and when His prospects 
 were, consequently, already very gloomy. Add 
 to this that the third question exposed Peter to 
 being recognized as the offender who had 
 wounded Malchus: The repentance of Peter is set 
 forth by John with sufficient distinctness in the 
 Jater signs of his couversion. It is remarkable 
 that John seems to have done nothing to warn 
 Peter. Whether he was not near enough to him, 
 or whether he entertained too high an opinion 
 of his practical abilities, we will not venture to 
 assert; at all events he appears to have been 
 unwilling to exalt himself at Peter’s expense in 
 the version which he gives of the transaction. 
 
 9. The pentat or Perer does not mean that he 
 intended to renounce Jesus inwardly, but that 
 he designed to escape a mortal peril by means 
 of a so-cilled white lie. Thus, froma vocation to 
 the morality of Christ, to apostolic Jaithfulness in 
 confession, he momentarily sank to the level af 
 ordinary, popular morality, which holds such 
 evasions to be admissible, nay, clever. If we 
 judge of David's trespasses by the absolute ar- 
 bitrariness of oriental despots, they appear iu a 
 milder light than when exposed to the full rays 
 of the Theocracy. So it is with the transgression 
 of Peter, when judged according to popular and 
 worldly conceptions. But in the light of Christ 
 it was a deep fall. 
 
 HOMILETICAL AND PRACTICAL, 
 
 The capture of Jesus: 1. A consequence of His 
 free surrender. 2. A sin of the united Roman 
 and Jewish authorities of the ancient world. 9, 
 A judgment, in which the glory of the ancient 
 world does itself appear captive and bound —The 
 cord or bonds of Christ an indication of the bonds 
 of the world.—The unanimity of Annas and 
 Caiaphas.—The secret inquisitional trial by An- 
 nas, aiming at the ascertainment of secret trans- 
 gressions on Christ’s part: a picture of life.— 
 The sufferings of Christ under hierarchic party- 
 ism.—How the worldly-wise State loves to shut 
 one eye to the machinations of illegal, illustrious 
 parties.—On the denial of Peter, see Comm. on 
 Matthew, Mark, Luke.—Peter ang John in the 
 high-priest’s house.—The measure of freedom of 
 entrance into worldly circles, is diverse for Chris- 
 tians: 1. Not the same for every one; 2. not the 
 same in all moods; 8. not the same in all exter- 
 nal temptations.—Peter warmed himself: 1. Fact: 
 He warmed himself and grew all the while colder. 
 
656 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 2. Doctrine: We may not seek to grow warm by 
 the fires of the Lord’s enemies.—The examination 
 before Annas, see Doctrinal Note, No. 6.—Com- 
 parison of the examination before Annas and 
 that before Caiaphas. See Exeg. Note to first 
 clause of ver. 25.—In the one examination He 
 was assumed to be a secret sneak, in the other 
 a public blasphemer.—The Lord’s appeal to the 
 publicity of His labors.—The Lord’s intimation 
 that the court of Annas was no authorized tribu- 
 nal.—Annas found no pretext for accusing Jesus, 
 and yet passed Him on bound to Caiaphas.—He 
 sent Him bound for asign: 1. The bad sign; 2. 
 the sign-language of the bad.—The three spirit- 
 ual examinations wherein Christ stood —The first 
 an unauthorized private examination, the second 
 an examination with false witnesses, the third a 
 mere mock examination.—How the world has 
 warped justice in all forms over the head of 
 Christ. —Christ in human judicatures; 1. As tlre 
 Spirit’s judgment upon them. 2. As the regene- 
 ration and sanctification of them. ὃ. As the 
 final judgment upon them.—How Jesus confessed 
 His disciples, whilst Peter denied Him. 
 
 Starke: Hands so powerful, so beneficent, 
 are bound.—Our love of an unbound liberty has 
 had to be atoned for by the bonds of the Son of 
 God, Ps. ii. 8.—Conneciion and alliance by mar- 
 riage is oft-times an occasion of damnation, be- 
 cause thereby men entangle themselves with peo- 
 ple who do only evil, 2 Kings viii. 18.—lt is 
 Christ’s presentation before the tribunal of men 
 that we must thank for our liberation from the 
 strict tribunal of God.—Stay away from that 
 place where thou hast nothing to do; mere curi- 
 osity can readily get thee into danger and mis- 
 fortune.—Let a man but step out of the way of 
 God, and every step brings him nearer to his 
 fall.—QuesnexL: It is one of Satan’s traps to 
 smooth our way sometimes to such places as he 
 would keep us in for his advantage.—LANGe: It 
 can easily happen that a man may act indis- 
 ereetly out of pure good will, and only injure 
 another by his services.—QursneL: Many a one 
 thinks he stands fast as any column, and yet he 
 is more easily shaken than a reed. O be not 
 proud, but fear thee!—Osranper: We should 
 avoid preachers who shun the light and teach 
 secretly in corners what they may not publicly 
 confess.—It does not conflict with modesty and 
 humility to meet disguised enemies of the truth 
 with undaunted frankness. Ver. 22. We witness 
 the same spectacle here that occurred, 1 Kings 
 xxii. 24.—An earnest presentation of a subject 
 is a thorn in the eye to some people; they con- 
 strue such presentation as immodesty, as a want 
 of respect, because they are biased by prejudices. 
 —Wicked masters have wicked servants; birds 
 of a feather flock together.—Zetsius: Those who 
 speak the truth, especially faithful preachers, 
 are to this day smitten with Christ, covered with 
 all manner of insult, derision, revilement, tribu- 
 lation—and, withal, well-nigh forced to hold 
 their peace, 2 Tim. iv. 3.—J/bid.: Though it is 
 true that a Christian should, with a good con- 
 science, suffer wrong, yet need he not extend to 
 the world his approbation of her wrong, as she 
 would gladly have him do; on the contrary, he 
 should defend himself against it, yet with fitting 
 meekness and modesty; therefore says Luther : 
 
 — 
 
 he must divorce mouth and hand; he must not 
 surrender his mouth to the enemy, so as to ap- 
 prove the wrong; but yet he must keep his hand 
 quiet and not avenge himself, Acts xxvi, 25.— 
 Christ, for the good of His members, has had to 
 burst through the masks of false politeness.— 
 The desire to shade away a fault committed, may 
 become an occasion of fresh and greater sins.— 
 Many a man, if he were not found in places where 
 he hath nought to do, would keep out of numerous 
 difficulties. Stay at home and do thine own 
 business in the fear of God, trusting in Him, 
 Proy. vil. 11 ff—When Christ and His people 
 are to be opposed, the slaves of Satan exert all 
 their strength in unison, to the end that they may 
 overwhelm and crush them, Ps. x. ὦ. [The ap- 
 positeness of the passage cited not being appa- 
 rent on reference to the English Bible, we subjoin 
 a translation of the German rendering, which 
 here, as in many other instances, differs consi- 
 derably from the English. “ἢ Because the wicked 
 exerciseth himself in pride, the miserable— 
 afflicted—wretched—man must suffer. They 
 cleave one to another and imagine malicious- 
 ness.”’ ]|—We have cause to beware that we do not, 
 by curious questions, plunge our neighbor into 
 temptation to all kinds of lies aud dissimulations. 
 —Whatafaint-hearted wretch 1 man when con- 
 science awakes. Every rustling leaf strikes him 
 with fear and dismay.—lf thou confess Jesus and 
 deny thyself, together with the world, thou art 
 blessed, but if thou deny Christ, the whole world 
 cannot help thee to bliss—no, not if thou confess 
 it a thousand times over.—Let him that standeth, 
 take heed lest he fall, 1 Cor. x. 12.—lf thou get 
 not the start of sin, thou fallest from one sin 
 into another, from a small one into a greater one, 
 nay, even from the state of grace into the un- 
 blessed state of damnation.—Even the meanest 
 creature, if it be God’s will to use it as His 
 instrument, may become a means of arousing the 
 sinner. 
 
 Bravune: John expressly remarks that Jesus 
 was led first to Annas, the father-in-law of Caia- 
 phas, high-priest under Augustus from the year 
 12 a. Ὁ. to 28, when Valerius Gratus, governor 
 of Syria, deposed him; he was uncommonly 
 crafty, and his secret acts were full of violence. 
 In 24, his son Eleazar became high-priest for one 
 year; at the end of the year 25 his son-in-law 
 Joseph, called Caiaphas, received the office 
 through the self-same governor who had deposed 
 Annas. Caiaphas remained high-priest until 36 
 —not, of a certainty, without the helpful influ- 
 ence of Annas—while the remaining high-priests 
 followed one another like the shadows of clouds 
 driven by the wind; for in the last 420 years of 
 the temple, there ruled more than 500. high- 
 priests. It is owing to the powerful influence of 
 Annas that he is mentioned previous to Caiaphas, 
 the ruling high-priest, and that Jesus is here led 
 first to him. Ananus, the last of Annas’ sons, 
 having the same name as his father, had the 
 apostle James put to death. This circumstance 
 harmonizes with the family history. It was eal- 
 culated that before this High Council—the sons 
 of Aaron, the dignitaries of the temple—Jesus 
 would answer with intimidation, and be caught 
 in what He said. And how undaunted He stood 
 there, how sublime! He would not cast pearls 
 
CHAP: XVIII. 12-27. 
 
 557 
 
 before swine. The legitimate answer was ac- 
 counted disrespectful by the officers; one said: 
 Ougitest Thou to answer the high-priest thus? 
 It was in the form, then, that the error was 
 thought to lie—in the mode of procedure. Great 
 stress is put upon outward formality; a man 
 may be permitted to speak the truth, but he must 
 do it with grace and good breeding; behind these, 
 however, so much untruth is concealed, that the 
 truth itself becomes tainted and loses its virtue. 
 He is a betrayer of mankind, like Judas the 
 hetrayer of Christ, who desires a public office 
 without possessing the necessary moral and men- 
 tal qualifications therefor; nothing 1s so indis- 
 pensable for such an office as humility and a 
 respect for the dignity of men.—If it be a ques- 
 tion of truth, proof is what is required. Only 
 tyrants employ torture; even a police officer may 
 be a tyrant, leaping over proofs in false official 
 zeal. 
 
 GossneR: Peter, doubtless, thought it a piece 
 of good fortune, and it was his misfortune. Thou 
 art more fortunate in having a friend who pre- 
 venteth thee from going in to men of the world 
 than in possessing one who procureth thee access 
 to them and introduceth thee into their dwellings. 
 —This fire in the court of the high- priest could not 
 impart fresh warmth to Peter's zeal and his fidelity 
 to Jesus. If he had warmed himself by God in 
 prayer, he would not have fallen.—Jesus was ex- 
 - pected to deliver up a list of His disciples. Be- 
 cause disciples or pupils readily fall into some 
 inadvertence, it was hoped that an accusation 
 might thus be brought against Him. But the 
 Saviour had already provided for the security of 
 His disciples: Let these got He said ou the 
 Mount of Olives. And what He says, does and 
 must come to pass. —The Saviour saw through all 
 this. He knew their hearts; and this clear glance 
 into such fearfully perverted hearts—how it must 
 have cut through and wounded His pure, holy, lov- 
 ing heart. Let him who experiences something 
 similar, think of his Saviour and gather strength 
 from Himto suffer after Him.—The enemies of the 
 truth lie in wait. Christ acts openly.—Alas, 
 what must He, what must the fairest visage in 
 this world endure!—and yet He still maketh His 
 face to shine upon us, and we are healed.—Ofh- 
 cers of justice are never permitted to intermeddle 
 in ἃ case; here, however, against Jesus, they 
 were free to do anything; they well knew how 
 far they might go.—His answer was regarded as 
 a sin and a violation of the priestly dignity; and 
 Christ must suffer Himself to be treated as one 
 who did not understand the laws of politeness; 
 He must bear the blame of immodesty, just as the 
 primitive Christians were always treated as un- 
 mannered boors when they frankly confessed the 
 truth.—Am I not permitted to answer for My- 
 self? Is it not demanded of Me? Why dost 
 thou thus abuse Me for doing it?—The Saviour 
 weareth the bonds and useth not His strength to 
 burst them, as He easily could have done. Why 
 not? Because it was not really the bonds that 
 bound Him, but love and the impulse to free us 
 jrom bonds, designing, by means of those very 
 bonds of “105, to break owr chains from which 
 we else should never have got free.—On Malchus: 
 Thus God bringeth us again into the company of 
 those we fain would never see more. Suddenly 
 
 and unexpectedly we run into their hands: 
 Therefore do thou cut off no person’s ear, if thou 
 wouldst never be dismayed at the sight of him. 
 —Jesus shows that the cock, even, does not 
 crow at hap-hazard, but that God is able, in His 
 economy, to make use of his outcry asa good do- 
 mestic medicine,—as at this time, when he had 
 to preach repentance to the first Apostle. 
 
 HevBNER: It was an unblest relationship be- 
 twixt Annas and Caiaphas; the ties were cords 
 of sin. Joln mentions this in order to indicate 
 that the sentence of such judges might be di- 
 vined in advance. Caiaphas has enforced his 
 wicked counsel. Whata joy was that, that he 
 might now feel ?—Peter’s following was the more 
 presumptuous, since Jesus had said ver. 8: Let 
 them go. It wasa wrong following, entered upon 
 in presumption and human strength. — Great 
 houses of the world bring many dangers.— 
 Against his will, John was instrumental to 
 Peter’s hurt. Introduction to the presence of 
 the great often becomes an occasion of our sin. 
 God put delays in Peter’s way, in order to giye 
 him time for reflection.—The repairing to mixed 
 companies in the homes of the great is to the 
 weak generally a cause of their falling; inter- 
 course with unsanctified men oft-times seduces 
 Christians from the right path.—The accusations 
 against Jesus were twofold: 1. To the effect that 
 He had gathered Himself partizans,—He, who 
 did but found a holy union, the kingdom of God; 
 2. that He had disseminated suspicious doctrines, 
 —He, who taught heavenly truth.—Publicity was 
 the character of Jesus’ life and it is the charac- 
 ter of Christianity. Christiauity knows nothing 
 of secret-mongery, mysteries of an order; it 
 would be entirely public, because it diffuses the 
 truth which is common property of all.—The con- 
 duct. of the officer, conduct arising from malice 
 and a desire to flatter, redounds to the accusa- 
 tion of the high-priest himself. That the officer 
 dared indulge in such mutinous conduct before 
 the eyes of the spiritual magistracy, betrays the 
 spirit of that magistracy.—Ver. 23. ‘This is a 
 commentary upon Matt. v. 89, Christ shows how, 
 even towards those who offer us the most bitter 
 insult and wrong, we can unite earnest patience 
 and love and make answer for ourselves.—Those 
 hands, by Jesus extended only jor the conferring 
 of benefits, were bound.—Joln describes the 
 waxing of the peril. The higher this mounts, 
 the lower sinks the courage of Peter. First it 
 was a maid, then men, now relatives of the 
 wounded servant [who question him}. 
 
 [Craven: From Aveustine: Ver. 17. Christ 
 is not only denied by him who denies that He is 
 Christ, but by him also who denies himself to be 
 a Christinn.—Ver. 23. Wwhat can be truer, 
 gentler, kinder, than this answer ?—Some one 
 will ask here, why He did not do what Iie Him- 
 self commanded, ἐς e., not make this answer, but 
 give the other cheek to the smiter. But what if 
 He did both, both answered gently, and gave, 
 not His cheek only to the smiter, but His whole 
 body to be nailed to the Cross? And herein He 
 shows, that those precepts of patience are to be 
 performed not by posture of the body, but by 
 preparation of the heart; for it is possible that a 
 man might give his cheek outwardly, and yet be 
 angry at the same time.—Ver. 27. Lo! the pro- 
 
558 
 
 phecy of the Physician is fulfilled, the pre- 
 sumption of the sick man demonstrated.-—— 
 From Curysostom: Ver. 16 But Peter stood at 
 the door without; Peter’s love took him as far as 
 the palace, but his fear prevented him entering 
 in.—Ver. 11. What sayest thou, O Peter? Didst 
 thou not say before, J will lay down my life for 
 Thy sake? What then had hoppened, that thou 
 givest way even when the damsel asks thee? It 
 was not a soldier who asked thee, but a mean 
 porteress.—Therefore did Divine Providence per- 
 mit Veter first to fall, in order that he might 
 be less severe to sinners from the remembrance 
 of his own fall. Peter sinned, and obtained 
 pardon, that judges might thereafter have that 
 rule to go by in dispensing pardon.—Ver. 25. 
 And Simon Peter stood and warmed himself; The 
 Evangelist means that the once fervid disciple 
 was now too torpid to move even when our Lord 
 was carried away; showing how weak man’s na- 
 ture is when God forsakes him.—Vers. 15-15, 
 25-27. How hurtful it is to trust in self, and not 
 to ascribe all to God.— From Gregory: Ver. 18. 
 The fire of love was smothered in Peter’s breast, 
 and he was warming himself before the coals of 
 the persecutors, ἢν e., with the love of this present 
 life, whereby his weakness was increased. 
 From Arcuin: Ver. 15. Peter sollowed his Mas- 
 ter out of devotion, though afar off, on account of 
 fear.—Ver. 19. Hedoes not ask in order to know 
 the truth, but to find out some charge against 
 Him, on which to deliver Him to the Roman 
 Governor to be condemned; but our Lord go 
 tempers His answer, as neither to conceal the 
 truth, nor yet to appear to defend Himself. 
 [From Burxirr: Vers. 12-14. How impossi- 
 ble it is for the greatest innocence and virtue to 
 protect from slander and false accusation! And 
 no person can be so innocent or good, whom false 
 witness may not condemn.—Vers. 15-18, 25-27. 
 How may the slavish fear of suffering drive the 
 holiest and best of men to commit the foulest and 
 worst of sins!—The occasion of Peter’s fall: 1. 
 His presumptuous confidence of his own strength 
 and standing; Though ail men forsake Thee, yet 
 will not I; 2. His being in bad company.—He 
 denied Him first with a de, then with an oath and 
 curse. Ol, how dangerous is it, not to resist the 
 beginnings of sin! If we yield to one tempta- 
 tion, Satan will assault us with more and stronger. 
 —-The heinous and aggravating circumstances 
 of Peter’s sin: From 1, The character of his 
 person; 2. The person whom he denies, his 
 Master, his Saviour; 3. The time when he de- 
 nied Him; soonafter Christ had washed his feet; 
 yea, soon after he had received the sacrament 
 from Christ’s own hand.—How unreasonable is 
 their objection against coming to the Lord’s table, 
 that some who go to it dishonor Christ as soon as 
 they come from it! Such examples ought not to 
 discourage us from coming to the ordinance, but. 
 should excite and increase our watchfulness after 
 we have been there.—Vers. 19-21. Christ never 
 willingly affected corners; He taught openly, and 
 propounded His doctrine publicly and plainly in 
 the world.—Learn hence, That 1. It is not un- 
 usual for the best of doctrines to pass under the 
 odious name of error and heresy; 2. The minis- 
 ters of Christ who have truth on their side, may 
 aad ought to speak boldly and openly.—‘* Truth 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 blushes at nothing, except at its being concealed.” 
 πτύον. 22. Christ did endure ignominions and 
 contemptuous usage, giving [His cheek to the smiters, 
 to testify that shame and reproachful usage which 
 was deserved by us, and to sanctify that condi- 
 tion to us, whenever it is allotted for us.—Ver. 
 23. Though our Saviour doth not revenge Him- 
 self, yet He vindicates Himself, and defends Him- 
 self both with law and reason; to stand up in 
 defence of our own innocency, is not contrary to 
 the duties of patience and forgiveness, or to the 
 practice and example of our Lord Jesus.—Ver. 
 “4. His condescending to go bound from one high- 
 priest to another, and from one tribunal to an- 
 other, teaches His people what delinquents they 
 were before the tribunal of God, and what they 
 deserved by reason of sin. From M. Henry: 
 Ver. 12. To Christ’s bonds we owe our liberty, 
 His confinement was our enlargement. He was 
 bound that 1. The types and prophecies of the 
 Old Testament might herein be accomplished ; 
 2. He might bind us to duty and obedience; His 
 bonds for us are bonds wpon us; 3. His bonds for 
 us were designed to make our bonds for Him easy 
 to us, if at any time we be so called out to suffer 
 for Him.—Ver. 18. We had been led away of our 
 own impetuous lusts, and ld captive by Satan at 
 his will, and, that we might be rescued, Christ 
 was led away, led captive by Satan’s agents and 
 ipstruments.—Cuiaphas was high-priest that same 
 year; 1.When a bad thing was to be done by a high- 
 priest, according to the fore-knowledge of God, 
 Providence so ordered it that a bad man should 
 be in the chair to doit; 2. When God would 
 make it to appear what corruption there was in 
 the heart of a bad man, He put him into a place 
 of power; Manyaman’s advancement has lost bim 
 his reputation.—Ver. 15. We must take heed of 
 tempting God by running upon difficulties beyond 
 our strength, and venturing too far in the way 
 of suffering: If our call be clear to expose our- 
 selves, we may hope that God will enable us to 
 honor Him; but if it be not, we may fear that 
 God will leave us to shame ourselves.—TZhat dis- 
 ciple was known unto the high-priest; as there are 
 many who seem disciples, and are not so, so 
 there are many who are disciples, and seem not 
 so [at a casual glance]; we must not conclude a 
 man to be no friend to Christ, merely because he 
 has acquaintance and conversation with those 
 that are His known enemies.—Ver. 16. The 
 courtesies of our friends often prove a snare to 
 us, through a misguided affection.—Ver. 17. 
 Observe here 1. How slight the attack was: it was 
 a silly maid, of no account, that challenged him; 
 2. How speedy the surrender was; without 
 taking time to recollect himself, he suddenly 
 answered, J am not; 8. Yet he goes further 
 into the temptation, ver. 18.—Peter stood and 
 warmed himself; 1. It was a fault bad enough, that, 
 he did not attend his Master, and appear for Him 
 at the upper end of the hall, where He was now 
 under examination; be might have. been (1) a 
 witness for Him, (2) a witness to Him; 2. It was 
 much worse, that he joined himself with those 
 that were His Master’s enemies; he stood with 
 them, etc.—Peter was much to be blamed, because 
 1. He associated himself with these wicked men; 
 2. He desired to be thought one of them, that he 
 might not be suspected to be a disciple of Christ. 
 
CHAP. XVIII. 12-27. 558 
 
 —Ver. 20. Christ sought no corners, for He 
 feared no colors, nor said anything that He 
 needed to be ashamed of.—Ver. 22. Wicked 
 rulers will not want. wicked servants, who will 
 help forward the affliction of those whom their 
 masters persecute.—Ver. 23. We learn 1. That 
 mm such cases we must not be our own avengers, 
 nor judges in our own cause; 2. Our resentment 
 of injuries done us must be always rational, and 
 never passionate; 3. When called out to sutter- 
 ing, we must accommodate ourselves to the incon- 
 veniences of a suffering state, with patience, and 
 by one indignity dune us be prepared to receive 
 another, and make the best of it.—Ver. 25. 
 Peter staid to warm himself; but they that warm 
 themselves with evil-doers, grow cold toward 
 good people and good things; and they that are 
 fond of the devil's fire-side, are in dinger of the 
 devil’s fire.—Yielding to one temptation invites 
 another, and perhaps a stronger; Satan re- 
 doubles his attacks when we give ground.—Ver. 
 26. They who by sin think to help themselves 
 out of trouble, do but entangle and embarrass 
 themselves the more: Dare to be brave, for truth 
 will out—a bird of the air may perhaps fell the 
 matier which we seek to conceal with a lie.— 
 Notice is taken of this seryant’s being akin to 
 Malchus; he that may need a friend, should not 
 make a foe.—Ver. 27. He denied again; see here 
 1. The nature of sin in general; the heart is 
 hardened by the deceitfulness of it; 2. Of the sin 
 of lying in particular; it is a fruitful sin, and 
 upon that account exceeding sinful.—Immediately 
 tne cock crew; see 1. The care Christ has of those 
 that are His, notwithstanding their follies; 
 though they full, they are not utterly cast down, 
 not utterly cast off; 2. The advantage of having 
 faithful remembrancers near us, who, though 
 they cannot tell us more than we know already, 
 yet may remind us of that which we know, but 
 have forgotten.—The crowing of the cock to 
 others was an accidental thing, and had no sig- 
 nificancy ; but to Peter it was the voice of God, 
 and had a blessed tendency to awaken his con- 
 science, by putting him in mind of the word of 
 Christ. From Scott: Vers. 1518, 25-27. 
 Self-confident rashness differs from steady cou- 
 rage and patience of faith; and they who most 
 readily venture into temptation, are often most 
 easily overcome by it.—As Christ suffered every 
 insult for the sake of Peter, even when Peter 
 was denying Him; so He foresaw all our unfaith- 
 fulness and ingratitude, at the time when He shed 
 His blood for our sins; this consideration should 
 not only encourage our hope in His mercy, but 
 also shame us out of our base requitals of such 
 a Benefactor.—The meekness, patience and wis- 
 dom of the Son of God only served to increase 
 the enmity of His persecutors; and their base 
 usage illustrated His consummate excellency : 
 This should teach us what to expect from the 
 wicked, and how to behave towards them. 
 [From Krummacuer: Ver. 12. Behold Christ 
 yonder bears your fetters. Jesus bound! What 
 a spectacle! How many a prophetic type of the 
 Old Testament finds its fulfilment in this fact! 
 Isaac; the ram on Mount Moriah; the sacred 
 ark of the coyenant, when it had fallen into the 
 hands of the Philistines; Joseph; the paschal 
 
 lambs ; Samson.—Jesus bound! Omnipotence 
 in fetters! the Creator bound by the creature! 
 the Lord of the world, the Captive of His mortal 
 subjects!—Ver. 19. The world still acts like 
 Annas ; because it will not acknowledge that we 
 possess the real and eternal truth of God, it 
 stamps the latter as heretical, and brands us as 
 a sect.—Ver. 20. ‘*We may discern in Jesus all 
 the marks of a true teacher—confidence, which 
 delivers its testimony before the whole world; 
 persevering continuance in that testimony at all 
 times; and a siding with existing divine and 
 human ordinance +s πιοῦν, 22. The feeling of the 
 family reflected itself in the soul of the menial 
 who wore its livery —How often are we treated 
 in a similar manner, when the truth which we 
 proclaim to the men of the world can no longer 
 be assailed: how does hypocritical zeal for the 
 preservation of the honor of authority start up 
 against us, and how pompously it calls out to us, 
 “Answerest thou the high-priest so? ’’—Vers. 
 15-18, 25-27. Peter reminds us of that class of 
 our brethren, of whom we are wont to say that 
 though they possess the burning heart, yet they 
 are still in want of the light of the Holy Spirit; 
 the new life is implanted in its germ, but the 
 development itself is still far behind.—He did 
 not yet know how much the noblest human feels 
 inzs depend upon the change of circumstances, 
 situations, amd seasons; he was ignorant that 
 one who could be enthusiastic for Jesus trans- 
 figured on Mount Tabor, possessed no pledge, 
 from this feeling, that he would be equally zeal- 
 ous for Jesus ignominiously crucified on Mount 
 Calvary.—It is only the Lord’s gracious inspira- 
 tion which produces true heroism. The simple 
 disciple, in the armor of his own feeling of affeec- 
 tion for his Master, thought himself abundantly 
 able to cope with Satan and his crafty devices. 
 —O what a disgrace for the disciple, morally to 
 have convinced the troop that he could. not be 
 Jesus’ friend, but had sworn feaity to the banner 
 of his adversaries.—Simon Peter vowed and 
 promised, certainly with the purest intentions, 
 but neglested te watch and pray. Let him, 
 therefore, that thinketh he standeth, take heed 
 lest he fall. In the kingdom of God, indeed, 
 a defeat may bring more blessings than a 
 
 victory; and more costly fruits often spring 
 from stumblings than from the most appa- 
 
 rently successful strivings after holiness. But 
 woe unto him whom this truth would render 
 reckless ! 
 
 [From Barnes: Ver. 21. Jesus here insisted 
 on His rights: Learn 1. That though Jesus was 
 willing to be reviled and persecuted, yet He also 
 insisted that justice sh uld be done Him; 2. He 
 was conscious of innocence, and had been so 
 open in His conduct, that He could appeal to the 
 vast multitudes which had beard Him, as wit- 
 nesses in His favor; 3. It is proper for us, when 
 persecuted and reviled, meekly, but firmly, to 
 insist on our rights, and to demand that justice 
 should be done us; 4. Christians, like their Sa- 
 viour, should so live that they may confidently 
 appeal to all who have known them, as witnesses 
 of the sincerity, purity, and rectitude of tneir 
 lives. | 
 
560 
 
 THE GOSPEL ACCORDING TO JOHN. 
 SP. i Te  — ΣΑΣ θα τ πΠἘ τἀ ΘΝ 
 
 Il. 
 
 OHRIST CONFRONTED WITH PILATE. 1. CONDUCT OF PILATE UPON THE FIRSY CHARGE THAT JESUS IS 
 
 28 
 
 A MALEFACTOR; 2. UPON THE ACCUSATION THAT JESUS PRETENDETH TO BE THE KING OF THE 
 
 JEWS; 93. UPON THE ACCUSATION THAT JESUS HATH MADE HIMSELF THE SON OF GOD.—DE- 
 CIDED FALL OF PILATE AT THE CHARGE THAT JESUS IS A REBEL AGAINST THE EMPEROR,—THE 
 KINGDOM OF JESUS IN ANTITHESIS TO THE KINGDOM OF THIS WORLD. SYMBOLISM OF ROMANISM. 
 JESUS THE KING IN THE KINGDOM OF TRUTH. THE VERDICT OF GUILTLESSNESS PRONOUNCED UPON 
 JESUS. CHOICE OF THE MURDERER BARABBAS. JESUS JIN THE CROWN OF THORNS AND PURPLE 
 ROBE. VERDICT OF JESUS UPON PILATE. PILATE DISQUISES HIS DISCOMFITURE IN THE GARB OF 
 DERISION. THE SENTENCE OF DEATH. 
 
 Cuaps. XVIII. 28—XIX. 16. 
 
 (Matt. chap. xxvi. (57) 59—xxvii. 81; Mark chap. xiv. 55—xv. 20; 
 Luke chap. xxii. 63—xxili. 25.) 
 
 Ἵ Then led they [they lead, ἄγουσιν] Jesus from Caiaphas unto the hall of judg- 
 ment [to the pretorium, or the palace of the governor]: and it was early ;' and 
 they themselves went not into the judgment hall |the palace] lest they should be de- 
 filed; but that they [that they might not be defiled, but] might eat the passover. 
 Pilate then [therefore] went out’ unto them, and said, What accusation bring ye 
 against this man? They answered and said unto him, If he were not a malefactor, 
 we would not have delivered him up unto thee. Then said Pilate [Pilate therefore 
 said] unto them, Take ye him [take him yourselves], and judge him according to 
 your law. The Jews therefore said unto him, It is not lawful for us to put any 
 man [any one] to death: [.] That the saying of Jesus might be fulfilled, which 
 he spake, signifying what [kind of] death he should die. « 
 
 Then Pilate entered into the judgment hall [the palace] again, and called Jesus, 
 and said unto him, Art thou the King of the Jews? Jesus answered him [omit 
 him], Sayest thou this thing of thyself, or did others tell it thee of me [tell thee 
 concerning me]? Pilate answered, Am Ia Jew? Thine own nation and the chief 
 priests have [omit have] delivered thee unto me: what hast thou done? Jesus 
 answered, My kingdom is not of this world: if my kingdom were of this world, 
 then would my servants fight, that I should not be delivered to the Jews: but now 
 is my kingdom not from hence. Pilate therefore said unto him, Art thou a king 
 then? Jesus answered, Thou sayest that [Thou sayest it. For] lama king* To 
 this end was 15 [have I been] born, and for this cause came I [have I come] into 
 the world, that I should [may] bear witness unto the truth. Every one that is of 
 the truth heareth my voice. Pilate saith unto him, What is truth? And when he 
 had said this, he went out again unto the Jews, and saith unto them, I find in him 
 no fault at all [no fault in him]. But ye have a custom, that I should release unto 
 you one at the passover: will ye therefore that I release unto you the King of the 
 Jews? Then cried they all [they all cried out]® again, saying, Not this man, but 
 Barabbas. Now Barabbas was a robber. 
 
 Chap. XTX. Then Pilate therefore took Jesus and scourged him. And the sol. 
 diers platted a crown of thorns, and put ἐξ on his head, and they put on him a 
 purple robe, And [they approached him and, ἤρχοντο πρὸς αὐτὸν χαὶ 7 said, 
 Hail, King of the Jews! and they smote him with their hands [smote him on 
 the face].* ‘ . 
 
 Pilate therefore [And Pilate]® went forth again and saith unto them, Behold, I 
 bring him forth unto you, that ye may know that I find no fault in him, Then 
 came Jesus forth [Jesus therefore came forth], wearing the crown of thorns, and 
 the purple robe. And Pilate [he]'® saith unto them, Behold the man!" When 
 the chief’ priests therefore and [the] officers saw him, they cried out, saying, Crucify 
 him, crucify him [Crucify! crucify !]* » Pilate saith unto them, Take ye him [Take 
 
CHAPS. XVIII. 28-40—XIX. 1-16. 56] 
 
 7 him yourselves], and crucify him: for I find no fault in him. The Jews answered 
 him, We have a law, and by our’ law he ought to die, because he made himself’ 
 the Son of God. 
 
 8 When Pilate therefore heard that [this] saying, he was the more afraid; And 
 9 went again into the judgment hall [the palace], and saith unto Jesus, Whence art 
 thou? But Jesus gave him no answer. Then" saith Pilate unto him, Speakest 
 thou not unto me? knowest thou not that I have power to crucify [release] thee, 
 and have power to release [crucify] thee?'® Jesus answered, Thou couldest 
 [wouldest] have no power at all [omit at all] against me, except it were [had been] 
 given thes from above: therefore he that delivered me unto thee hath the greater 
 sin. And from thenceforth [Upon this, or, for the sake of this, ἐχ τούτου] Pilate 
 sought to release him: but the Jews cried out,’ saying, If thou let this man go 
 [release this man} thou art not Cresar’s friend: who-oever [every one that] maketh 
 himself a king speaketh [declareth] against Cesar. When Pilate therefore heard 
 that sayiog, [these words],7 he brought Jesus jorth, and sat down in the judgment 
 seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And 
 [ Now] it was the preparation [day] of the passover, and [omit and, and insert it was ]"® 
 about’? the sixth” hour: and he saith unto the Jews, Behold your King! But 
 they cried out, Away with him, away with him, crucify him. Pilate saith unto 
 them, Shall I crucify your King? ‘The chief priests answered, We have no king 
 but Ceesar. Then delivered he him therefore (Then therefore he delivered him up] 
 unto them to be crucified. And they took Jesus, and led him away.” 
 
 12 
 
 13 
 14 
 15 
 
 16 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Chap. xviii. ver. 28.—IIpwi, not mpwia. [The former is sustained by δῷ. A. B. C., efc., against the text. ree—P. 8.] 
 
 2 Ver. 20.—After Πιλᾶτος an ἔξω, according to B. C.* L. X. Sin. eéc. Others give it after αὐτούς. 
 
 3 Ver. 34.— Most Codd. are without αὐτῷ. Σ 
 
 4 Ver. Ὁ7.---ἰ 1 is best to regard σὺ λέγεις as an affirmation (comp. σὺ εἶπας, Matt. xxvi. 25], and ὅτε as tho reason for 
 it. Lange: Dw sagst es. Ju ein Konig bin ich. Noyes: Thou sayest what is true; for 1 am a King. So also Meyer, 
 Alford, eéc.—P. 8.] 
 
 5 Ver. 37.—The second ἐγώ is omitted by B. D. 1. ete. Probably because the transcribers considered it superfluous. 
 
 6 Ver. 40.—[7avres is omitted by ᾿ξ. B. L. X., Tischend., Westcott and Hort, but retained by Lange, Alford, with A. and 
 Verss.—V. 5. 
 
 7\ hap. ἽΝ ver. 3.—Codd. [δ] B. L. U. X., efc., most versions, Augustine, edc., instead of καὶ ἔλεγον, read: καὶ ἤρχοντο 
 πρὸς αὐτὸν καὶ ἔλεγον (Lachmann, ‘lischendorf). [ΤῸ was a mock-reverential approach as to a crowned monarch. Not 
 understood by transcribers.-—P. 8. ] 
 
 8 Ver. 3. [ἐδίδοσαν αὐτῷ paricuata—uncertain whether with the hand or a rod or staff, probably the former. Lange: 
 Backenstreiche. See Text. Noves on ch. xviii. 22.—P. §.] 
 
 9 Ver, 4.—instead of ἐξῆλθεν ot vy, Lachmann reads «at ἐξῆλθεν, in accordance with A. B. K. L., etc. 
 
 10 Ver. 5.—{ Pilate is omitted in the MSS. and inserted by the EH. V. for clearness’ sake.—P. §.] 
 
 il γον. ὃ.---ἰ Ἰδοὺ ὁ ἄνθρωπος : δὲ. B. L., versus ἴδε of text. rec., which is supported by A. D., but not by B., as Lachmann 
 states. Comp. Tischend. ed. iii.—P. 8.] 
 
 12 Ver. 6.—Most Codd., B. L. excepted, append αὐτόν (Lachmann) to the σταύρωσον of the Recepta. The passionate 
 and characteristic exclamation was readily thus supplemented, however. [Alford, Tischend., Westcott and Hort omit 
 αὐτόν, Which was probably ins+rted from ver. 15, and from Mark and Luke.—P. S.] 
 
 13 Ver. 7.— Jod. B. and som» oth«rs omit ἡμῶν (Lachmann). The context isin favor of its retention. 
 
 14 Ver. 10. --οὖν is wanting in A. X. and in several translations ({.schendorf). Probably the form of the consequence 
 presented by οὖν was considered remarkable here. 
 
 19 Ver, 10.—Codd. A. B., Lachmann, Tischendorf [Tregelles, Alford, Wescott and Hort] give the ἀπολῦσαι first. Probably 
 a putative correction. 
 
 16 Ver. 12.—The stronger form ἐκραύγαζον instead of ἔκραζον, in accordance with Codd. A. B. L. M. Lachmann, 
 Tischendorf. 
 
 W Ver. 13.—Tov λόγων τούτων, according to Codd. A.B. L.8in, e¢c.[instead of τοῦτον τὸν λόγον, text. rec.] 
 
 18 Ver. 14.—The resding ὥρα ἣν instead of ὥρα δέ, received by Lachmann aad Tischendorf in accordance with A. B.D., 
 [So also the Eiglish critical edd. } 
 
 19 Ver, 14.— Qs is more stronzly attested than ὡσεί. 
 
 20 Ver. 14.—Mosc Codd., A. B. WH. K., etc., and the translations read ἕκτη ; Codd. Ὁ. L. X., efc., and the Alexandrian Chronicle 
 differ from these; the Chronicle assures us that accurate copies and the authentic MS. preserved at Ephesus—vo ἰδιόχειρον 
 —give τρίτη. A conformation to Mark xy. 25, due to the too literal apprehension of the Johannean expression. [See 
 the full apparatus in Tisehend and the exegesis below.—P. 8.] 
 
 21 Ver. 16.—Cod. A. etc. and the Recepta read: καὶ ἀπήγαγον. Codd. Ὁ. EB. Η. ete. read ἤγαγον. Codd. B.L. X. etc. the 
 Itala and other translations, Lachmann, Tischendorf [Alford, Westcott and Hort] omit καὶ ἤγαγον. Omitted probably 
 on account of the exegetical consideration that the word here refers to the Jews, while in Matt. xxvii.31,it has reference 
 to the soldiers. 
 
 etc. 
 
 ing the Lord bound to Caiaphas, everything 
 further, even to the leading of Him into the 
 
 EXEGETICAL AND CRIT ᾿ς A 3 
 τ IGAL heathen Preetorium, was decided. On the final 
 
 [On the relation of John to the Synoptists in 
 this passage see the clear statements in Doc- 
 TRINAL and Eruicat, no. 1.—P. S.] 
 
 Ver. 28, They, therefore, lead [ἄγουσιν 
 οὖν] Jesus from Caiaphas.—Since ver. 28 
 refers to ver. 24, the οὖν is here very express- 
 ive; it means that with the fact of Annas’ send- 
 
 session of the Sanhedrin in the morning see 
 Comin. on Matt. at our passage. 
 
 To the Prztorium.—On the Preetorium see 
 Comm. on Matt., Note to ver. 27 [p.513, Am. Ed.]. 
 Not ‘‘before the morning twilight” as Tholuck 
 supposes. See the Notes to Matthew. [The 
 πραιτώριον (originally the tent of the general 
 
562 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 in the Roman camp) is the governor’s mansion, 
 whether it was the palace of Herod (the usual 
 opinion), or more probably a building in the 
 castle Antonia (Meyer, Ewald, Lange).—And it 
 was early [7v δὲ πρωΐ], in the fourth night 
 watch, towards the break of day.—P.5 ] 
 
 Wot into the Pirztorium, that they 
 might not be defiled but might eat the 
 Passover [iva μὴ μιανϑῶσιν a AAG 
 φάγωσιν τὸ πάσχα. The entrance of a Jew 
 into the house of a Gentile made him levitically 
 unclean till the close of that day (sunset). As 
 the passover was not eaten before six o'clock, 7. e. 
 at the beginning of the next day, the detilement 
 incurred in the morning would have ceased be- 
 fore the regular passover. This isa hint that 
 φαγεῖν τὸ πάσχα must be taken here in a wider 
 sense. See Matt., p. 455, and Lange below.— 
 Ῥ. 5.71 This was a motive, but scarcely the only 
 one; they, however, hypocritically took cover un- 
 der itasthe only one. If Pilate tried Jesus’ cause 
 in the palace, the Sanhedrists would lack the aid 
 of the popular faction which they had driven to- 
 gether, and upon which they could securely 
 count ou'side, in front of the palace. 
 
 Respecting John’s pretended inconsistency 
 with the Synoptists, see Comm. on Matthew [pp. 
 4541f. 468]. Meyer again pleads at length in 
 favor of the view which makes it result from our 
 passage that there isa difference between John 
 and the Synoptists; that according to John the 
 paschal meal was still impendent on the evening 
 after the crucifixion of Christ, while according 
 to the Synoptists it had taken place the evening 
 before. Itis claimed that the feast began, ac- 
 cording to the Synoptists, on Thursday evening, 
 according to John, on Friday eveaing. 
 
 In order to a survey of the debates on this sub- 
 ject, we have first to ascertain the historical as- 
 pect of the case: a. the declarations of the New 
 Testament, ὁ. the controversies maintained by 
 the ancient Church in regard to the Passover, 
 c. the modern debates on the question of differ- 
 ence, d. the application of the discussion to the 
 eriticism of the New Testament Scriptures, par- 
 ticularly against the genuineness of John in the 
 Tiibingen School. 
 
 In respect to the different modern views we 
 must consider 
 
 I. The assertion iof the difference (Liicke, Nean- 
 der, Krabbe, Theile, e’c., see Meyer [p. 601, 5th 
 ed.]); and that generally in favor of John, it being 
 assumed, in such case, that traces of the opposite 
 view are also to be found in the Synoptists (Liicke, 
 Bleek, Meyer, efc.); sometimes the side of the sy- 
 noptical tradition is espoused (Baur, Schwegler). 
 
 11. Conceptions adverse to the ditference. 
 
 First: Assumption of a double passover or 
 banquet: 
 
 (a) The Jews deferred the passover; Jesus 
 celebrated it at the legal time. The dominant 
 view at the time of the Reformation [older Prot. 
 diyines], of late represented by Philippi [ Glaw- 
 benslehre, I. p. 266. 2d ed.]. 
 
 (0) Jesus kept the passover a day in advance | 
 
 of iis fime as μνημονευτικόν, Grotius, Hammond 
 and ot.ers. (Casaubonus, Scaliger; placed by 
 Meyer ‘n the foregoing rubric. ) 
 
 (c) ‘he Carzeans and Rabbinists did not agree 
 concerning the time of the new moon (iken). 
 
 ‘(d) The δεῖπνον, John xiii., was not the pas- 
 chal meal (Bengel, Wichelhaus). 
 
 Secondly: The Synoptists are to be explained 
 in accordance with John: 
 
 (a) It is sought to obliterate the pretended 
 difference in the Synoptists as much as possible 
 by reference to Matthew xxvi. ὃ (not on the feast; 
 as if the Evangelist did not mean to say that this 
 plan was frustrated), Mark xy. 21; Luke xxiii. 
 26. 
 
 (0) Asa day of unleavened bread, the 14th 
 Nisan also was celebrated asa feast by the Gali- 
 leans; hence the Passover occurred on the even- 
 ing of the 15th Nisan (Frisch, Rauch, Movers, 
 Krafft, Maier [ RB. C_] ). 
 
 Thirdly: John must be explained in accordance 
 with the Synoptists: Jolin speaks of another re- 
 past (Bengel, Wichelbaus). ‘The eating of the 
 passover denotes the eating of the Ahagiga; the 
 παρασκευῇ in John denotes the day of prepara- 
 tion for the Sabbath, the regular Friday as Sab- 
 bath-eve,—not the preparation-day previous to 
 the first day of the passover (Wieseler, Tholuck 
 and others). [The same view is maintained by 
 Byneens, Lightfoot, Reland, Olshausen, Hengsten- 
 berg, Luthardt, Hofmann. Riggenbach, Ebrard, 
 Biumlein, Robinson, Lange and myself. The 
 most learned defence is given by Wieseler in his 
 Chronol. Synops.. pp. 383 ff. and in Herzog’s 
 Encycl., art. Zeiirechnung, vol. xxi. pp. 580 ff. 
 Comp. also Lange on Matthew, pp. 454 ff. and 
 Robinson’s LHarmony. pp. 216ff., especially p. 
 218 where he fully discusses the phrase φαγεῖν 
 τὸ πάσχα which ordinari'y, but by no means ne- 
 cessarily means /o eat the paschal lamb on the 14th 
 of Nisan, but may mean also 10 keep the passover 
 (2 Chr. xxx. 22, they did eat the festival seven 
 dtys), or to eat the paschal sacrifices, called the 
 Icthagigha.—P. 8.] 
 
 We hold to the assumption that φαγεῖν τὸ 
 πάσχα, a8 an expression whose primitive force 
 has been weakened by constant use, means: to 
 observe or carry out the eating of the passover; 
 the like specific terms for a more general procedure 
 grow in‘o use everywhere in the ritual sphere. As 
 early as Exodus xii. 48 the terms: 10 eat the pass- 
 over, and to make or keep the passover are used as 
 reciprocal ideas. The expression: fo eat un- 
 leavened bread, denotes the whole paschal cele- 
 bration, Ley. xxiii. 6. Zo appear before the 
 Lord, means: to perform divine service (Is. 1. 
 12). To spread forth the hands, means: to pray 
 (ver. 15). Zo wash one’s self, means: to go 
 through religious purification (ver. 16; John 
 xiii. 10). The expressions: to draw water (see 
 Is. xii. 3), to light candles, to dwell in (ents, ete., 
 might become liturgical abbreviations with the 
 Jews, as the terms: {0 fast, to confess, to read mass, 
 and similar ones have done with the Roman Ca- 
 tholics.—It has been remarked that if the Jews 
 had defiled themselves in the house of Pilate 
 in the morning of the 14th Nisan (by enter- 
 ing a Gentile habitation, or a house where 
 | was leavened bread), they would still have 
 been clean again after 6 o'clock in the evening. 
 In opposition to this view, Liicke remarks: it is 
 not proved, as Byniius assumes, that entrance 
 into a Gentile house defiled for the one day only. 
 
 The contrary, however, is still less proved, and 
 } it is not supposable that contact with a Gentile 
 
CHAPS. XVIII. 28-40.—XIX. 1-16. 
 
 563 
 
 house rendered unclean for a longer time than 
 did contact with the carcass of a beast, which 
 polluted only until the evening (Lev. xi. 40). 
 We can suppose in general that all ordinary, 
 merely levitical defilements continued only for 
 one day ; in cases of lengthier defilements, real 
 sanitary considerations and the like were had in 
 view. The pleathat they were obliged to kill the 
 Passover that afternoon, has been refuted by the 
 observation that they could perform that duty by 
 proxy. Liicke, indeed, mentions that in the case 
 of a defilement in mass, substitution would be 
 difficult to effect. It may be asked, however: 
 when was the danger of detilement greater; if in 
 the morning some few went into the Gentile 
 house, or if the mass of the people, with the 
 priests among them, ran bustling about upoua 
 Golgotha, the place of a skull, in the afternoon, 
 at the very time when they are said to have slain 
 the Passover? The case takes a much simpler 
 aspect if we suppose that they were still mindfal, 
 in the morning, of the passover whereof they had 
 partaken the evening before, and consequently 
 desirous to keep themselves clean in order not to 
 neutralize the benefit of the passover; whereas 
 in the course of the day and toward its close, the 
 prssion attendant upoa a turbulent execution 
 rendered them more lax in their conduct. 
 
 In regard to the discussions upon this subject, 
 see Meyer [p. 613 ff., 5th ed.]; Tholuck, p. 38 
 ff., and the account of the literature upon this 
 topic in Liicke, p. 716.—On the paschal meal, 
 see Comm. on Matihew. 
 
 [The eritical and careful Dr. Robinson states 
 his conclusion on this vexed question as follows 
 (Harmony, p. 222): «After repeated and calm con- 
 sideration, there rests upon my own minda clear 
 conviction, that there is nothing in the language 
 of Jolin, or in the attendant circumstances, which 
 upon fair interpretation requires or permits us 
 to believe, that the beloved disciple either in- 
 tended to correct, or has in fact corrected or con- 
 tradicted, the explicit and unquestionable testi- 
 mony of Matthew, Mark and Luke.’ To this 
 may be added a chronological consideration. 
 According to Wieseler (to whom Lichtenstein, in 
 Herzog’s Encycl., Vol. VI., 595 assents), Christ 
 died Friday the 15th of Nisan A. UC. 788, or A. Ὁ. 
 30. This was the 7th of April, and chronologi- 
 cal calculations show that in the year 30, the 
 15th Nisan actually fell oa a Friday, which was 
 the case only once more (perhaps A. D. 34) be- 
 tween the years 28-36. See Wieseler’s Chron. 
 Synopse, p. 446, and in Herzog’s Enceyel. XXL., 
 p. 550.—P.S.] 
 
 Ver. 29. Pilate, therefore, went out unto 
 them.—On Pilate, see Comm. on Matthew, and 
 that on Luke. ‘* Bound to respect the Jewish 
 customs (Joseph. Antig., XVI. 2,3; De Bello Jud., 
 VI. 6, 2), the Procurator steps forth to them.” 
 Tholuck. 
 
 {Pontius Pilate was the sixth Roman governor 
 (ἡγεμών), or, speaking more accurately, procura- 
 tor (ἐπίτροπος, procurator) of Judea, and held 
 this office for ten years during the reign of Ti- 
 berius (A. Ὁ. 25 to 35). He is also mentioned by 
 Tacitus in the famous passage: “Ἢ The author of 
 that name (Christiani) or sect was Christ, who 
 was capitally punished under Tiberius by Pon- 
 tius Pilate the procurator” (Annal. XV. 44), 
 
 Josephus describes his administration as tyran- 
 nical and cruel: he insulted the Jews by intro- 
 ducing the images of Cesar, gilt shields with the 
 names of heathen deities, and misapplying the 
 temple revenue to the construction of an aque- 
 duct. He provoked several seditions and sup- 
 pressed them by bloody violence. He was ac- 
 cused of maladministration, sent to Rome by Vitel- 
 lius, President of Syria, and probably deposed. 
 The latter avcouuts of an official report by Pilate 
 of Christ’s death to Tiberius and his suicide, are 
 unreliable. The description of Josephus quite 
 agrees with that of the Gospels, as has been satis- 
 factorily shown in detail by the learned Lardner. 
 Pilate had momentary impulses of justice and 
 mercy ; he openly pronounced the innocence of 
 Christ, and made an attempt to rescue Him from 
 the fanaticism of the Jews, whom he despised; 
 but he was a selfish, unprincipled, worldly, Ro- 
 man politician, skeptical or rather utterly indif- 
 ferent to truth, cruel, weak and mean; and so 
 he sacrificed innocence itself to the fear of losing 
 his place and power, and, contrary to his better 
 conviction, took part in the greatest crime ever 
 committed. Yet after all his guilt was less than 
 that of the Jewish priesthood who deliberately 
 and malignantly delivered Christ into his hands 
 and made him an instrument in the execution of 
 their malignant hatred of their own Messiah (ch. 
 xix. 11). The introduction of his name in the 
 Apostles’ and Nicene Creed, is intended not so 
 much to single him out as specially guilty, as to 
 mark the date of Christ’s death under the hostile 
 Roman world-power.—P. 8. ] 
 
 What accusation [riva κατηγορίαν 
 ¢épere].—Though Pilate might have a general 
 knowledge of the accusation, it was their place 
 formally to present it here. Besides this, how- 
 ever, Pilate immediately observed, doubtless, that 
 they came to him purposing, by a pompous and 
 boisterous procession, to move him to confirm 
 their sentence of death without more ado. [is 
 inquiry aims at thwarting this design from the 
 beginning. Mcyer.—‘‘Against this man [κατὰ 
 Tov ἀνθρώπου tovTo0vj].—Spoken with in- 
 difference; not: against such a pious, celebrated 
 man (Luther).” 
 
 Ver. 30. If this person were nota male- 
 factor [εἰ μὴ ἦν οὗτος κακοποιός].--- 
 Here is contained the impetuous demand that 
 Pilate should assent to their sentence of death 
 without delay. Under the dominion of the Ro- 
 mans, the Jews had lost the jus υἱέ et necis (ac- 
 cording to the Talmud, forty years before the 
 destruction of Jerusalem. Lightfoot). This they 
 declared themselves, ver. 81, Consequently, the 
 stoning of Stephen was a tumultuously illegal 
 proceeding; as also the execution of James, ac- 
 cording to Josephus (Antig. xx. 9, 1). What still 
 remained in the power of the Sanhedrin was 1: 
 Disciplinary punishment pushed to the verge of 
 capital punishment; 2. proposal for capital 
 punishment. It made a difference whether their 
 spiritual sentence of death was confirmed with- 
 out further ceremony, or whether the governor, 
 in accordance with Roman law, reserved to him- 
 self the right of cognizance and sentence. In 
 the former case they could stone the condemned, 
 according to Jewish custom; in the second case 
 he was executed according to Roman custom, or, 
 
564 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 if extreme punishment was resorted to, crucified. 
 The purpose of the Jews, therefore, is to obtain, 
 by means of the impetuosity of their procession 
 and demand, the ratification of their sentence. 
 Miey had a twofold motive for this. In the first 
 place, they were, no doubt, sensible of the dit- 
 ficulty of making the false accusation—charging 
 Jesus with being a political criminal—good be- 
 fore Pilate, while they might guess that the latter 
 would not recognize death as a punishment for 
 merely religious or apparent transgressions. In 
 the second place, their demand was at the same 
 time intended to carry the right of a greater in- 
 dependence. He, therefore, is blindly to agree 
 to their sentence. They seek, however, to make 
 compensation for their bold demand by saying: 
 we have delivered Himunto thee. One good turn 
 deserves another. If we come before thy tribu- 
 nal, that is an honor for thee, in return for which 
 thou surely canst do us the honor to recognize 
 our sentence without further ceremony. There 
 was thus aclose prospect of Christ’s being stoned. 
 But He had in spirit foreseen the turn affairs 
 were now taking, and had announced His suffer- 
 ings on the cross, chap. iii. 14; viii. 28; Matt. 
 x. 38, efc. The cross was also included in the 
 counsel of God,as the form of suffering in which 
 Christ could manifest His glory quite otherwise 
 than if subjected to a stoning (see Tholuck, p. 
 415). 
 
 Ver. 31. Then take Him yourselves, etc. 
 [AaaBete avtov busic, Kai κατὰ Tov 
 νόμον ὑμῶν κρίνατε avTév].—Le. if He 
 is to pass for a criminal simply in accordance 
 with your sentence, then execute Him also ac- 
 cording to your law. According to Meyer, he 
 means that they should try Him. But Pilate 
 saw well that they had already done this. The 
 κρίνειν, therefore, here denotes judicial proceed- 
 ings in general, inclusive of punishment, but 
 according to their law and right. The words 
 certainly point derisively to the fact that they 
 are not permitted to proceed to capital punish- 
 ment (Liicke and others). Pilate meets fanati- 
 cal presumption with frigid sarcasm. 
 
 The Jews therefore said unto him.—The 
 οὖν denotes that Judaism must now come out 
 openly. See note to ver. 30.—It is not per- 
 mitted us [ἡμῖν οὐκ ἔξεστιν ἀποκτεῖ- 
 vac ovdéva}].—Untenable limitations of this 
 deliverance; 1. To execute capital punishment in 
 the form of crucifixion (Chrysost.); 2. to exe- 
 cute a man on the feast-day (Semler); 8. to 
 punish crimes of state (Krebs). That they now, 
 in connection with this declaration of their 
 death-sentence, brought forward the accusation 
 against Jesus of political offences warranting 
 death, results from the subsequent examination 
 by Pilate ver. 84. Comp. Luke xxiii. 2. Meyer 
 disallows the assumption of such an accusation, 
 from a fear of ‘‘harmonistics.”” Pilate, he thinks, 
 must have gathered this charge from the preced- 
 ing demand for the guard. But a measure of 
 police requires to be judicially formulated, and 
 that by the accuser himself. Agreeably to the 
 political accusation, a formal trial must now be- 
 gin. 
 
 [Ver. 52. That the saying of Jesus might 
 be fulfilled, efe.—See ch. xii. 32, 33; Matt. 
 xx. 19, where Christ foretold His crucifixion. 
 
 Had the Jews executed Him according to theiv 
 
 law against false prophets and blasphemers, they 
 
 would have stoned Him, as they repeatedly at- 
 tempted to do (comp. ch. viii. 59; x. 81), and 
 as they actually, in a tuimultuary way, stoned 
 Stephen (Acts vii.). Crucifixion was a Roman 
 mode of punishment—the most cruel and dis- 
 graceful—for slaves, rebels and low eriminals, 
 such as pirates, assassins, deserters, but not for 
 Roman citizens. Jesus on account of His Mes- 
 sianic claims must have appeared to the Roman 
 governor as a rebel.—P. S. 
 
 Ver. 33. Art Thou the King of the Jews? 
 —The boundless perficy of the Jewish accusa- 
 tion is distinctly reflected in Pilate’s presenta- 
 tion of it. It is an ambiguous charge, forged 
 out.of Jesus’ avowal that He is the Messiah; a 
 charge embracing falsehood (since Jesus had. no 
 intention of being a political character), treason 
 against their Messianic hope (which they aban- 
 doned in this case), and selt-condemnation (since 
 they hope for a political Messiah).— Art Thou ? 
 asks Pilate; not: sayest Thou that Thou art ? 
 The question need not necessarily be appre- 
 hended as purely derisive. Pilate might think 
 thus: if His only offence was one of the tongue, 
 Ne will deny that He is such a personage: but 
 if He is a dangerous enthusiast, He will acknow- 
 ledge the allegation. There is also, beyond a 
 doubt, an incidental play of sarcasm. 
 
 Ver. 34. Dost Thou say this of Thyself, 
 or, etc. [Amo σεαυτοῦ σὺ TOUTO hévELE 
 ἢ ἄλλοι εἶπόν σοι περὶ ~Epov|.—Design 
 of the question. According to Olshausen, Ne- 
 ander (and my Leben Jesu, p. 1058) Jesus desires 
 to ascertain in what sense Pilate puts the ques- 
 tion: whether in a Gentile-political or a Jewish- 
 theocratical sense.* Mcyer combats this assump- 
 tion: 1. By the assertion that Jesus wished only 
 to know the author of the accusation. The 
 author, however, stood officially at the door. 2. 
 By the declaration that it is not supposable that 
 Pilate would thus separate the Messianic concep- 
 tions. He might, however, be taught thus to 
 separate them. By the term: ‘King of the 
 Jews,” Pilate could understand nothing but a 
 political seditionary urged by fanatical motives. 
 The Sanhedrists knew this; but they also knew 
 that Jesus claimed the Messiahship in another 
 sense, and they now made use of the Messianic 
 name to fit out a false accusation. Jesus could 
 not acknowledge the Messianic conception of 
 Pilate, but neither could He disown the theo- 
 cratical Messianic conception. Hence, this dis- 
 tinction was to be made thoroughly clear. Like 
 Meyer, Tholuck mistakes the decisive weight of 
 Christ’s distinction. It was necessary for Pilate 
 to see that they were trying to humbug him by 
 means of a pertidiously interpreted religious con- 
 ception. And thus in the middle ages and in 
 
 *[So also Godet, Ewald, Alford. This is no doubt the 
 proper view, and not. set aside by the objections of Meyer 
 (p. 610), who regards the question simply as intended to 
 know the real author of the charge. Christ did not ask 
 for information, which He did not need, but to bring out 
 the distinction in the mind of Pilate, who seems to have 
 suspected that Jesus was really what He was charged with 
 being. This may be inferred also from the question, ‘* Whence 
 art Thou?” (xix. 8), his increasing desire to release Jesus (12), 
 and his refusal to alter the inscription on the cross (22). 
 P. 8.) 
 
CHAP. XVIII. 
 
 28-40.—XIX. 16. 
 
 565 
 
 the time of the Reformation,—even down to the 
 present day—the Hierarchs have, with evil con- 
 sciousness, stamped reformation as revolution. 
 
 Ver. 30. AmTa Jew? [w77:—looking toa 
 negative answer—é yoé—a Roman governor— 
 ἸΙουδαϊός etuc|.—With Roman pride he de- 
 clares that he is not a Jew, ὦ ὁ. that it is hence 
 impossible that he should put the question in the 
 Jewish sense ;* he has but framed it in accord- 
 ance with the statement made to him by the 
 Prisoner’s nation (τὸ ἔϑνος τὸ σόν, sneer- 
 ingly) and the high-priests. Compelled, how- 
 ever, to surmise the lurkivg of an ambiguity in 
 this statement, he inquires, in a genuine Roman 
 sense: What hast Thou done? [τί ἐπ οίη- 
 oac¢]|.—Pilate’s answer was manifestly inappli- 
 cable to the question: Art ‘how Mine accuser, or 
 do the Jews accuse Me? It is appropriate, how- 
 ever, to the question: Hast thou, or have the 
 Jews, formulated the accusation ? 
 
 Ver. 36. My kingdom is not of. this 
 world [ἡ βασιλεία ἡ ἐμὴ οὐκ ἑστιν EK 
 τοῦ κόσμου τούτου. ’EK relates to originand 
 nature; yet Christ’s kingdom, though not of this 
 world, is yet aa this world and over this world. 
 Mark the emphatic repetition of My, and this 
 world, as also the demonstrative ἐντεῦϑεν in op- 
 position to cwlitus.—P.S.].—This answer, the 
 distinction between the purely theocratic and 
 the purely political idea of a kingdom was mani- 
 festly contemplated from the very beginning, in 
 the question of Jesus [ver. 34] and introduced 
 by that question. First He acknowledges that 
 He has a kingdom (Jy kingdom) ; passes on im- 
 mediately, however, for Pilate’s pacification, to 
 the negative definition of His kingdom. It is 
 not of this world as to its prinziple; it lays, there- 
 fore, in respect of its tendency, no claims to this 
 world and does not, in respect of its character, 
 come into collision with the existent secular em- 
 pire of the Romans. Proof: If it were of this 
 world, I should have fighters after the manner 
 of the kingdoms of the world, and the very least 
 that they could do would be, as worldly com- 
 batants, to prevent the base and contemptible re- 
 surrender of My person to the spiritual forum 
 of the Jews.—My servants [οἱ ὑπηρέται οἱ 
 é201]|.—Interpretations: 1. The servants that 
 I have, disciples, angels (Lampe, Luthardt).+ 2. 
 The servants that I then should have (Meyer,t 
 Tholuck [Licke, Hengstenberg, Alford]). He, 
 however, really has a kingdom, and He also 
 really has servants. With such a fancy sketch: 
 had | a worldly kingdom, and legions, My ser- 
 vants would liberate Me,—the innocence of Je- 
 sus would be poorly proved. But when He says: 
 Ihave servants, but not one makes the slightest 
 attempt at My liberation—this, to Pilate, who 
 was acquainted with the nature of the distur- 
 bance, contains a striking proof of Jesus’ inno- 
 
 *|Meyer’ just reversely: The answer of Pilate... indi- 
 rectly denies the first, and consequently affirms the second 
 question. But Lange is right. Pilate proudly and indig- 
 nantly repudiates all connection with Jewish expectations, 
 which he despised as sheer fanaticism.—P. S.] 
 
 + {[Lampe: Angels and disciples; Luthardt and Stier: 
 angels; Meyer: disc7ples only (ch. xii. 26; 1 Cor. iv. 1; 1 
 Tim. iy. 6), who are themselves not of this world, though in 
 this world, ch. xvii. 16.—P. 8.] 
 
 { [In the 5th ed., p. 611, Meyer rejects this view and un- 
 derstands by ὑπηρέται the disciples. See preceding footnote. 
 —P.5.] 
 
 cence. The kingdom of which Christ speaks, 
 however, does not wait for its beginning until 
 the cessation of the kingdoms of the world (as 
 Meyer asserts); neither does it itself become a 
 world-kingdom (comp. Tholuck, p. 416). It con- 
 quers the world and makes the kingdoms of the 
 world subject unto itself, in order to abolish and 
 absorb the entire old form of the world in tha 
 kingdom of heaven. 
 
 But now is My kingdom not from hence, 
 ἐντεῦϑεν. Had Christ’s kingdom been des- 
 tined to be a worldly kingdom, it would have 
 taken its rise at that very point in the crisis of 
 the sufferings of the cross. 
 
 [This solemn declaration of Christ concerning 
 the heavenly origin and unworldly character of 
 His kingdom, settles in principle the question of 
 Church and State in favor of separation and 
 against penal laws for the punishment. of heresy. 
 Comp. Matt. xxii. 21, the wisest answer ever 
 given to a question. Alford: ‘The word now 
 (νῦν) has been absurdly pressed by the Romanist 
 interpreters, to mean that at some time His king- 
 dom would be évrevtev—i. 6., ἐκ τοῦ κόσμου τούτου 
 —as if its essential character could ever be 
 changed: viv implies, ‘as the case now stands,’— 
 a demonstratio ad oculos from the fact that no ser- 
 vants of His had contended or were contending 
 in His behalf; see similar usages of νῦν, ch. viii. 
 40; ix. 41; xv. 22,” ete.—P. 58] 
 
 Ver. 87. So, then, [οὐκοῦν, nonne igilur] 
 Thou art a king [βασιλεὺς εἰ cb] ?— 
 Pilate asks, we doubt not, more out of curiosity 
 and with the attention of an inquisitor, than with 
 any mocking designs (Tholuck). 
 
 Yea, a king am I [od λέγεις ὅτε 
 βασιλεύς εἰμε ἐγώ. See Texr. Nore].—‘‘So 
 Thou art a king?” questions Pilate with ironical 
 
 emphasis. ‘Thou sayest it,” answers Jesus, 
 with the accent of sublime self-assurance. And 
 in face of the of He emphasizes the ἐγώ. Not 
 
 only, however, does ὅτε recognize the utterance of 
 Pilate—it likewise acknowledges the correctness 
 of his deduction; from the kingdom of Jesus thou 
 rightly inferrest His kingly dignity, says Jesus. 
 Hence we represent ὅτε by yea (J/a).—Proof: 
 Thereunto have I been born and there- 
 unto have I come into the world [ἐγὼ 
 εἰς τοῦτα yEeyévonpalt Kal εἰς TOvTO 
 ἐλήλοϑα εἰς τὸν Kéopm0v].—According to 
 Liicke and De Wette, Christ distinguishes His 
 birth, and His official appearance. According 
 to Meyer and Tholuck, the latter part of the sen- 
 tence denotes the Divine Ambassador. Since, 
 however, the birth also, as the birth of the Wit 
 ness of the Truth, denotes a divine or divine-hu- 
 man birth, we likewise distinguish the expres- 
 sion of His ideal kingly nature (born), and of 
 Ilis historic Messianic mission (office). [Comp. 
 here Alford].—That I may bear witness 
 unto the truth [iva μαρτυρήσω TH ἀλη- 
 ὃ εἰ a|.—He is the faithful Witness, 2 Cor. i. 20; 
 Rey. ii’ 14.—Every one that is of the truth 
 [πᾶς ὁ Ov ἐκ τῆς ἀληϑείας] —See Johniii. 
 21. Chap. vi. 44; viii. 47; Rom. ii. 29.—Hear- 
 eth My voice [ἀκούει μου τῆς φωνῆ ς].--- 
 Chap. x. 27. Why does He say this to Pilate? 
 Calvin: He designs explaining why He finds so 
 few adherents. Chrysost. and others: He is ap- 
 pealing to the Roman’s consciousness, which ig 
 
566 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 more susceptible than that of a Caiaphas. Ben- 
 gel: provocat a cecitate Pilati ad captum fidelium. 
 —But manifestly He marks the moment in which 
 Pilate is confronted with salvation, and the form 
 under which salvation advances towards him. It 
 is the form in which He is able to preach the 
 Gospel to this man in this position. If thou art 
 of the truth, if the impulse of truth is the vital 
 impulse that influenceth thee, thou wilt know Me, 
 and thou art saved. 
 
 Ver. 38. What is truth? [τί ἐστιν ἀλῆ- 
 0 eca;j—The Evangelist plainly characterizes 
 the meaning of the query by remarking that 
 Pilate turned about upon uttering these words, 
 and went out [καὶ τοῦτο εἰπὼν πάλιν 
 ἐξῆλϑεν]Ί. No pause, no waiting for a reply, is 
 _spoken of. The word is thrown out; immedi- 
 ately he wheeled around upon his heel to tell the 
 Jews without that he found no fault in Him 
 Thus is the patristic exposition, which makes 
 him an eager inquirer after the truth (Chrysos- 
 tom, Theodoret, Aretius and others) confuted, as 
 also the assumption that he gave utterauce to a 
 feeling of disconsolateness (Olshausen). Ife has 
 evidently no suspicion of subjective vital truth, 
 and he understands, by truth, merely an objec- 
 tive school problem about which a practical man 
 of business need not puzzle his wits. Not so 
 much as a philosophizing skeptic is delineated— 
 such an one as Pliny the elder (wt solum certum 
 sit, nihil esse certi).* On the other hand, neither do 
 we find that flight from truth, that was manifested 
 in the case of the governor Felix, Acts xxiv. 25. 
 The narrow, practical Roman mind that takes 
 exception to every free investigation of truth, ae- 
 counting such a fantasticalness from which it 
 saves itself by observance of traditional ordi- 
 nance, here expresses itself, as does, in measure, 
 a Cicero as an Acataleptic [probabilist], the 
 heathen Cecilius in the Octavius of Minutius 
 Felix, the Romish spirit continually, not only in 
 jis attitude toward the Reformation but also 
 in modern times, as it stands confronted with 
 Catholic philosophy.+ 
 
 he question as to whence the Evangelist ob- 
 tained his knowledge of this conversation, is 
 difficult only when we forget that Christ’s every 
 step was watched by men who were of the truth; 
 Strauss and Baur [and Scholten] alone have 
 found the moment sufficiently obscure, in the 
 light of the world’s history, to induce them toas- 
 sert this account to be acomposition of the Evan- 
 gelist, traceable to his peculiar tendency. 
 
 ἐς Pilate’s end corresponds with a life devoid 
 of all foundation of objective [first of all, sub- 
 jective] truth ; according to classic authorities, 
 he dies by suicide, in consequence of heavy mis- 
 fortunes (Susebius, Hist. Hecles. Il. 7).” Tholuck. 
 
 I find no fault in Him [é ) 6,—opposed to 
 ὑμεῖς, -τοὐδεμίαν εὑρίσκω ἐν α ἐτῶν aitiar]. 
 —The total result of the irrecoverable moment 
 
 * (Meer and Alford likewise derive the question of Pilate 
 from in¢'fferentism rather than skepticism. ‘ It expresses, 
 not wichent scoff and irony, that truth can never be found: 
 and is va apt representative of the state of the polite Gentile 
 mind at the time of the Lord’s coming. It was rather an in- 
 ability thm an unwillingness to find the truth.” Comp. the 
 saying of Felix to Paul, Acts XXiv. 25.—P. 5. 3 
 
 + [Dr. Lange has in view Lammenais, Hermes, Giinther, 
 and other recent Roman Catholic philosophers, whose specu- 
 lations have been condemned by the pope.—P. 8.) 
 
 was his taking Jesus to be a good-natured but 
 guiltless, perhaps rather tiresome, fanatic. With 
 all this, his practical sense of justice finds clear 
 utterance for an instant more—to be soon after 
 caught in the net of a wretched policy. Soon 
 after—for here, according to Luke, follows the 
 sending of Jesus to the tribunal of Herod Anti- 
 pas, Luke xxiii. 12. [‘* Pilate mocks both—the 
 Witness of the Truth and the haters of the Truth. 
 His conduct presents a pitiable specimen of the 
 moral weakness of that spirit of worldly power, 
 which reached its culminating point in the Ro- 
 man empire ”” Alford.—P. 8.] 
 
 Ver. 39. But it is a custom of yours, 
 etc. [ἔστιν δὲ συνήϑεια ὑμῖν, iva ἔνα 
 ἀπολύσω ὑμῖν ὲν τῷ πάσχ αἹ.--- ΒΡ] thinks 
 to catch the Jews, and they catch him. Instead 
 of simply administering justice and pronouncing 
 the release of Jesus, he proposes to concede to 
 them the ability of releasing Him themselves in 
 right of a privilege obtained by them. The con- 
 sequence of this half-measure is ruinous to the 
 judge. It is, therefore, no good-natured love 
 of justice that makes him resort to this expe- 
 dient (Tboluck), but a preponderant considera- 
 tion of policy. According to Matthew, he places 
 Barabbas beside Jesus and bids the people 
 choose, designing thus to make the acquittal of 
 Jesus the more sure. The combination was 
 probably first originated by the Jews, as John 
 reports, and then formulated by Pilate (comp. 
 Comm. on Luke). The Jewish custom of releas- 
 ing a criminal was probably not an emanation 
 from the paschal feast as a feast of reconciliation 
 (Tholuck), but rather adramatic Easter play, in- 
 tended, perhaps, to illustrate the sparing of the 
 Jewish first-born (see Comm, on Mait. at this 
 passage). 
 
 At the passover [ἐν τῷ πάσχα ᾿Ἐν is 
 wanting in some MSS.].—‘‘ Pilate might thus 
 express himself on the 14th as well as on the 
 15th.” Meyer. But according to the literal ex- 
 pression, the feast of the passover had really com- 
 menced., 
 
 The king of the Jews [τὸν βασιλέα τῶν 
 ’[ovd]|.—Meyer: ‘‘ Unwise mocking bitterness.” 
 Perchance abortive cunning likewise. The Sing 
 of the Jews He was considered by many amoung 
 the people whose business it was to decide. 
 
 Ver. 40. Then they cried out ail again, — 
 The Evangslist’s meaning seems to be either: 
 they have cried, and cry again now; or: now 
 that they again gave utterance to their senti- 
 ments, for the first time after the aecusation, 
 they did it with clamorous outery. We appre- 
 hend the passage thus: they cried this time, and 
 that en mzsse or with one voice.—Saying: not 
 this One but Barabbas [μὴ τοῦτον, ἀλλὰ 
 τὸν Βαραββᾶν. ἦν δὲ ὃ BapaPBac 
 λῃστής] —On Barabbas see Comm. on Matthew. 
 It is the first practical fault of the Roman spirit 
 to set criminals side by side with putative ideal- 
 
 | ists, and to release the former rather than the 
 
 latter. [Ewald suggests that Barabbas was the 
 son of a Rabbi (Abba was a Rabbinie title of ho- 
 nor), and a leader in the insurrection (Mark xy. 
 7) against Pilate, arising out of his misappro- 
 priation of a part of the temple revenue to the 
 construction of an aqueduct (Joseph. De Bello 
 Jud. 11. 9, 3 4); and thus explains the eagerness 
 
: CHAPS. XVIII. 28-40.--XIX. 1-16. 
 
 563 
 
 with which the Sanhedrin and the people de- 
 manded his release. On the significance of the 
 name Barubbas (Son of the Father, with or with- 
 out Vesus in the Synoptists) and the unconsciously 
 representative character and release of this rebel 
 and robber, as contrasted with the character 
 and condemnation of the obedient and holy Jesus, 
 see notes on Matt. xxvii. 16, p, 511, and the 
 Hom. AND Pract. below. Ludit in humanis divina 
 polentia rebus.—P. S.] 
 
 Chap. xix. 1. Then therefore Pilate took 
 Jesus and scourged Him [ἔλαβεν ov1 
 ὁ Wea. τὸν VLyo. καὶ Emactriywocev).—The 
 second wretched politic attempt of the Roman, 
 according to John. He took, or received, Jesus 
 and scourged Him. The sending of Jesus before 
 Herod's tribunal, as also the hand-washing, 
 likewise belong in this category. With this at- 
 tempt he hopes to satisfy the vindictiveness of 
 Jesus’ foes, perhaps even to excite their ¢om- 
 pission—aud so much the more, since according 
 to his ideas, Jesus, by this ignominious treat- 
 ment, would bestripped of dignity in the eyes 
 of the people and made of none etfect. Oa the 
 act of scourging see Comm. on Matthew [p. 
 512]. As also on the different signification as- 
 sumed by the scourging according to the Synop- 
 tists and according to John. 
 
 [Pilate probably subjected Jesus to this dis- 
 graceful and horrible punishment in the vain 
 hope of satisfying His accusers and moving them 
 to compassion. ‘The Roman mode of scourging 
 is here meant, which was much more cruel than 
 the Jewish; it was never inflicted upon Roman 
 citizens, but only upon foreigners and slaves 
 whose lives were considered of no account, either 
 as a torture to extort a confession, or as a cor- 
 rection preparatory to crucifixion. The body 
 was stripped, tied in a stooping posture to a low 
 block or pillar, and the bare back lacerated by 
 an unlimited number of lashes with rods or 
 twisted thongs of leather, so that the poor suf- 
 ferers frequently fainted and died on the spot. 
 -Ρ. 5.1 
 
 Vers. 2,3. And the soldiers, etc. [καὶ οἱ 
 στρατιῶται TmAEEavTEC στέφανον EE 
 ἀκανϑῶν, « τ. A.|.—See Comm. on Matthew 
 [p. 514]. ‘*The derisive blow ov the cheek 
 [ἐδίδουν αὐτῷ ῥαπίσματα) is substituted for the 
 kiss.” ; 
 
 Ver. 4. I bring Him forth to you [Ἴδε 
 ἄγω ὑμῖν αὐτὸν ἔξω iva γνῶτε, kK. τ. λ.} 
 According to Matthew, the scourging of the Lord 
 had been consummated before the eyes of the 
 people (not ‘‘in the court of the preetorium’”’). 
 For after the scourging, the soldiers had led Him 
 into the pretorium, probably in a mocking pro- 
 cession as though the king were brought into 
 his castle. The scene probably took place in 
 the fortress-court or in a hall. Therefore we 
 read here: “1 bring Him forth unto you,.”’— 
 That ye may know.—The Jews not. possess- 
 ing the right of capital punishment, the return 
 of the person of Jesus to them was a declaration 
 that He was free from the offence with which 
 they charged Him. Pilate, however, utters his 
 testimony unconditionally: no fault [οὐ δεμίαν 
 airiav].—The leading forth has been in dif- 
 ferent ways misinterpreted in regard to its in- 
 
 tention,—by Gerhard, for instance: they should 
 see how compliant he would be in punishing 
 Him, if he found any fault in Him. 
 
 Ver. 5. Behold, the man. [Ὕ δε, or rather 
 δοὺ ὁ ἄνϑρωπος, see Text. Nores].—LKece 
 Homo! ‘But from the Lord cometh what the 
 tongue shall speak.” (Prov. xvi. 1 [Luther’s 
 Bible. ‘The preparation of the heart in man, 
 and the answer of the tongue, is from the Lord.” 
 E V.]). Pilate’s words, unconsciously to him- 
 self, assume, like his superseription and the 
 sentence of Caiaphas, a significance correspond- 
 ing to the great situation. [An involuntary 
 prophecy of heathenism, as the word of Caia- 
 phas (ch. xi. 51, 52) was an involuntary pro- 
 phecy of hostile Judaism.—P. 8.] The word 
 seems to express compassion; at all events it is 
 designed to excite that emotion. There is no 
 doubt as to the sense: there ye have Him again, 
 and what a pitiable object! ‘Take Him thus and 
 let Him go. He forebodes not that Jesus is in- 
 deed the Man κατ᾽ ἐξογήν [the one perfect Man], 
 who, through his wicked pliancy, steps ἴοι [ἢ so 
 outraged in His outward appearance. 
 
 Ver. 6. The high-priests and the officers. 
 —They cried as leaders—which does not exclude 
 the joint erying of the assembled populace. 
 
 Take Him yourselves and crucify Him. 
 —Pilate still makes a stand at the present stage, 
 with a feeling of his own authority that causes 
 him to deride the impotence of the Jews. 
 
 Ver. 7. We have a law [ἡμεῖς νόμον 
 é youev|.—The political accusation having borne 
 no fruit, they now come out with the religious 
 accusation in pursuance of which Jesus, at least 
 according to ¢heir law, must die (as a blasphemer 
 ot God, namely, Lev. xxiv. 16, doubtless also as 
 a false prophet, Deut. xviii. 20). The ἡμεῖς, etc., 
 defiantly arrayed against the éyo—uairiav of 
 Pilate. They feel confident of Pilate’s obligation 
 to respect their law. See Joseph. Antiq., 16, 2, 3. 
 
 Ver. 8. When Pilate—he was the more 
 afraid [μᾶλλον é608%407].—Their saying, 
 in the first place, entirely missed the designed 
 effect ; it was productive of the opposite effect. 
 [litherto Pilate had been restrained by a fear of 
 conscience or of law alone; now religious fear 
 supervened, in connection with a fear of Jesus’ 
 personality itself, of which latter sentiment he 
 now became fully conscious. According to Mat- 
 thew, the message of his wife has already been 
 received, hence is jointly influential. 
 
 Ver. 9. Again into the pretorium [καὶ 
 εἰσῆλϑεν εἰς TO πραιτώριον TaALY|— 
 We must supply in imagination the leading of 
 Jesus before Pilate, in order to a fresh, private 
 examination.— Whence art Thou? [πόϑεν 
 εἰ ov].—The inquiry after the whence οἵ Christ 
 is indefinitely framed, in accordance with the 
 Jews’ accusation and Pilate’s fear. Meyer: He 
 pictures to himself the υἱὸς ϑεοῦ after the analogy 
 of the heathen heroes, and fears the vengeance 
 of the Jewish God Jehovah. Religious awe, in 
 a moment of superstitious excitement, pictures 
 to itself all manner of things, however, and 
 nothing quite distinctly. Whether He were a 
 Magus or a hero, an angel, after the religion 
 of the land, or a divine apparition,—it now 
 seemed very possible to him that there might be 
 something super-terrestrial in the appearance of 
 
568 
 
 THE GOSPEL “ACCORDING TO JOHN. -ς. 
 
 the Man;—and he had so unconcernedly caused 
 Him to be scourged. In any case, celestial ven- 
 geance seemed to threaten him. Whether the 
 révev, etc., is timid (Meyer) or cautiously sifting, 
 is difficuls to decide; fear and prudence may be 
 united in it. 
 
 No answer [Ὃ δὲ Ἰησοῦς ἀπόκρισιν 
 οὐκ ἔδωκεν avT7@].—Luthardt: He would not 
 answer him, in order that He might not step in 
 the way of God’s will. An abstractly superna- 
 turalistic view. If the answer had been a mora 
 duty, no religious duty would have βίους in the 
 way of it. God had power, notwithstanding any 
 answer of His, to accomplish His will. Under 
 such a supposition as Luthardt’s, Jesus would in 
 no case have dared answer anything. Ile was 
 silent, ‘‘as also before Herod and Caiaphas, be- 
 cause He had already testified enough for the 
 susceptible; and for him who had turned his 
 back upon the King of truth, neither could an- 
 other testimony avail.” Tholuck. Jesus could 
 foresee that this transaction led to nothing. 
 Pilate, with his question, abandoned his judicial 
 position, for he was bound to acquit Jesus not 
 on account of His danger-menacing Godhead, 
 but on account of His protection-demandiny human 
 innocence. [Alford: ‘* This silence was the most 
 emphatic answer to all who had ears to hear it, 
 —was a reference to what He had said before, 
 ch. xviii. 37, and so a witness to His divine 
 origin. Would any mere mun, of true and upright 
 character, have refused an answer to such a 
 question, so put? Let the modern rationalist 
 consider this.”—P. 8. ] 
 
 Ver. 10. Dost Thou not speak unto me? 
 [ἐμοὶ ov AadAcic].—Himself full of fear, he 
 exacted considerations of fear from Jesus. He 
 boasts of his power [ἐξουσίαν é yw] instead 
 of remembering his duty, and of his freedom to 
 release Jesus |a@7oAvcai ce], while the weight 
 of temptation. drives him in his impotence re- 
 sistlessly forward. μοί has the emphasis of 
 offended authority [pride of office], making ef- 
 forts at once ¢ferrifying and alluring.  Crucify, 
 release, ἣν more probable sequence than the con- 
 verse. See the Texruat Norges. [The opposite 
 order is better attested by external authority 
 (δ. A. B., efc.), and more natural, as releasing 
 appeals more to the prisoner, and ecrucifying foi- 
 lows as the other alternative.—P. 8S. ] 
 
 Ver. 11. No power over Me unless it 
 had been given, etc. [οὐκ ἔχεις ἐξουσίαν 
 οὐδεμίαν KAT ἐμοῦ, εἰ μὴ ἣν σοι δεδο- 
 μένον ἄνω ὃ εν].---δεδομένον. Namely, the ex- 
 ercise of power—if ‘hat had not been given thee. 
 [The neuter is more general than δεδομένη, and 
 includes, as Meyer says, τὸ ἐξουσιάζειν κατ᾽ ἐμοῦ. 
 —P.8.].—From above.—Not: from the Ro- 
 man emperor (Usteri), or from the Sanhedrin 
 (Semler), but from God (chap. iii. 8,31). [Gro- 
 tius aptly: ide seilicet, unde ortus sum; ἄνωϑεν 
 is a precise anwer to the πόϑεν of Pilate (ver. 
 10). It is equivalent to ἐκ ϑεοῦ or ἐκ τοῦ πατρός 
 μου. but this Pilate would not have understood. 
 —P. 8.].—No power.— Efovoia is interpreted: 
 
 1. As judicial authority, by Luther, Calvin, 
 Baur and others. Thus, because tliou hast this 
 authority from above, the misuse of it is sin; 
 the authors of this offence, however, the Jews, 
 have the greater guilt. 
 
 2. Actual power, Beza, Gerhard, Tholuck: It 
 is the providence of God that I, through the 
 obduracy of My. people, have fallen into thy 
 hands. With this interpretation the διὰ τοῦτο 
 [on this account, because of the power heing 
 given thee] is certainly better explained, yet 
 this actual power rests upon the magisterial 
 authority. 
 
 He that delivereth Me unto thee; 6 
 ραδιδούς [the present, because the act is just 
 going on].—Bengel, Meyer [Lampe, Allord, 
 Ewald, Hengstenberg] : The high-priest [Caia- 
 phas]; Tholuck collectively : The hardened Jew- 
 ish nation. [Still others ‘the Sanhedrin; some, 
 unaptly, Judas who is now out of sight]. The 
 declaration of Pilate ver. 35 is pertinent: Thy 
 nation and the high-priests have delivered Thee 
 unto me. Wherefore has the deliverer (ὁ mapa- 
 d:dovc) the greater sin [μείζονα ἁμαρτίαν 
 éyee|]? Explanations: 
 
 1. Kuthymius: Pilate’s guilt rests more upon 
 softness and weakness. 
 
 2. Grotius: Because he could not know, as 
 well as the Jews, who Christ was. 
 
 3. Lampe: Because the Jews had not received 
 this power from God. 
 
 4. Meyer: Because thon hast the disposal of 
 Me not from any sovereign power of thine own, 
 but by divine authorization. 
 
 But the abuse of his judicial authority does 
 not excuse him. Decisive in the first place is 
 the fact that Pilate is an ignorant Gentile, the 
 deliverer Jewish; then, that the Jews claim, 
 with a certain legal title, that he has but to ex-" 
 ecute their sentence. Pilate found himself in 
 no clear position. He had to do, not with a 
 toman, but with a Jew, and not with a civil law, 
 but with a religious accusation in regard to 
 which the Jewish tribunal had already decided. 
 This might readily mislead him in his simple 
 judicial duty, and it was his fatality. His guilt 
 would be still less than it really was, had he not 
 been aware that they had delivered Jesus for 
 envy, had not Jesus made so strong an impres- 
 sion on him, and had he not really known it to 
 be his duty to release Him. Even in the case 
 of the Jews there was also taken into account a 
 consideration of excuse because of ignorance, 
 which consideration exhibited the guilt of many 
 of them as other than final obduracy. See Acts 
 iil. 17; comp. Luke xxiii. 34. Meyer, in a note 
 [p. 621], Bat with reason set aside the interpre- 
 tation of Baur. 
 
 Ver. 12. For the sake of this; ἐκ tovTov.— 
 Not: from thenceforth [Ἰὰἃ. V. and most commen- 
 tators], but: for the sake of this saying [ Meyer, 
 Stier, Luthardt, comp. vi. 66.—P.S.]. 10 cast 
 a bright accidental light upon his obscure, fate- 
 ful, perilous situation, ; that for an instant marked 
 the path of duty as a path of deliverance.— 
 Pilate sought to release Him.—’Ii(yre cer- 
 tainly cannot denote simply an increased striving 
 (Liicke), it being expressive of a distinct act im- 
 mediately provocative of the most excited out- 
 burst on the part of the Jews. But the inter- 
 pretation: he demanded that He should be re- 
 leased (Meyer), gives rise to the supposition 
 that Pilate must needs ask the Jews’ sanction te 
 the release of Jesus. This word, to which not 
 sufficient regard is paid, means rather: he was 
 
 πα- 
 
᾿ CHAPS. XVIII. 28-40.—XIX. 1-16. 
 
 563 
 
 —— 
 
 really on the point of ordering the release of 
 Christ. Perhaps he caused the guard to fall 
 back, or he may have stated to the Jews that 
 they might go home, that he would leave Jesus 
 behind in the pretorium, under his own protec- 
 tion. At all events, here it is that the tragic 
 knot was tied. The liberation of Jesus seems 
 already decided. 
 
 But the Jews cried out, saying.—Now, 
 in the uproar of the Jews, the whole storm of 
 hell rises. At first the high-priests and officers 
 led the voices,—now the entire mass is full of 
 excitement and needs no starter. The demoni- 
 acal syllogism with which they debauch Pilate, 
 scarcely originates, however, in the brain of the 
 populace. The hierarchs take refuge in tue 
 political accusation, declaring: Jesus is a revo- 
 lutionist against the emperor, and if thou let 
 Ifim go, thou comest thyself under suspi- 
 cion of treason to the emperor. Now the empe- 
 ror was—Tiberius. The threat of being accused 
 to this man of treason fells the Weak courtling. 
 On Pilate as manifoldly guilty, especially of ex- 
 tortions and outrages: Joseph, Aniig. XVIII 
 8, 1 ff.; Philo, De leg. ad Caj., 1033, on the sus- 
 picious character of Tiberius, Sueton., 7%b., 58; 
 Tacit.. Ann., 1Π. 38. Majyestatis crimen omnium 
 accusalionum complementum erat. —®@thocg Kat- 
 capoc, a predicate of honor, since the time of 
 Augustus conferred, by the emperor himself and 
 by others, partly upon prefects and legates, 
 
 partly upon allies (Hrnesti, Suetonius, Exeurs. 
 5 Tholuck. According to Meyer [and Al- 
 
 ford], the term means simply: loyal to the em- 
 peror, unfavorable to this view is the technical 
 use of the predicate: amicus Cesaris. Mven if 
 Pilate did not formally possess the title, it is al- 
 luded to.—Speaketh against—is at variance 
 with—the emperor (ἀντιλέγει). Meyer: 
 He declareth against the emperor, not: he re- 
 belleth (Kuinoel), efc. But rebelling is exactly 
 what declaring against the sovereign means. 
 
 Ver. 138. When Pilate therefore heard 
 these words.—Pilate’s playing with the situa- 
 tion 13 past; now the situation plays with him. 
 First he said—not asked—: what is truth? Now 
 his frightened heart, to which the emperor's fa- 
 vor is the supreme law of life, says: what is 
 justice? ** He who fears not God above all things, 
 is condemned to fear man.” Tholuck.*—He 
 brought Jesus forth.—Since the last examina- 
 tion, ver. ὃ ff., he had left Him in the pretorium. 
 —And sat down in the judgment seat 
 ἔα θύοι εν, emi δὴ μια το οἱ eve τόπον 
 λεγόμενον Δλιϑόστρωτο νυ]. — “Sentence 
 was pronounced sub divo, not ex zquo loco, but 
 superiore; there stood the judgment-seat on a 
 floor of mosaic: pwvimentum, tessellatum (Sueton. 
 Cesar, chap. 46).” Tholuck. [Such a tesselated 
 pavement Julius Cxesar carried about on his ex- 
 peiditions, Suet. Cxs., c. 46.]—Butin the He- 
 brew, Gabbatha.— ‘The name Τὰ 38. must 
 not be derived from IJ, hill [so Hengstenberg], 
 —against which derivation the double 8 would 
 militate (comp. Γαβαϑᾶ, Jos. Antig. vy. 1, 29), but 
 from 32. ridge, hump.” Meyer. Is it not, per- 
 
 * (Of John Knox it is truly said: “ He never feared the face 
 of man.” ‘The reason was because be feared God. Only heis 
 truly free and independent of men, who feels bound in God 
 and depeudent on Him.—P. 8.] 
 
 haps, still more probably an Aramaic modiica- 
 tion of 113, aliwm, altituio? [Alford from 1132 
 
 altus fuit, Ewald from the root 2732 witha signiti- 
 cation similar to Avdoorpwrov —P. 8. ] 
 
 Ver. 14. It was the preparation-day.— 
 Ilapacnevy τοῦ πάσχα. see Comm. on Matt. 
 [pp 455, 468]; John ou chap. xiii. [p. 405]. 
 
 1. Friday in the passover-season, or paschal 
 week, as a day of preparation for the Sabbath 
 Wieseler, p 336 ἔς Wichelhaus, p.209f. Only ap- 
 parently a modification is Tholuck’s explanation: 
 The Paschal preparation-day as the preparation 
 for the Sabbath falling in the Paschal season ; 
 since the terms Friday and Sabbath preparation- 
 day were of uecessily synonymous to the Jews, 
 just us to the Germans the terms Sumstag and 
 Sonnabend are. 
 
 [This is the correct view, and is maintained 
 also by Olshausen, Luthardt, Hengstenberg, 
 Riggenbach, Robinson (Harmony, p. 219). The 
 term παρασκευῇ here does not correspond (as 
 Meyer, Liicke, Alford and others assert) to the 
 Hebrew ΠΕΞῸ AVY, ‘the vigil of the Passover, 
 
 ‘+ pussover- eve’ ’ (mentioned in the Talmud, see 
 Buxtorf, Lez., p. 1765, but nowhere in the Bible), 
 
 but to SOY, eve, as being the nav ΖΡ, eve 
 
 of the Sabbath (see Buxtorf, Lez., Dp. 1659). Itis 
 equivalent to προσάββατον, fore-sabbath (Mark xv 
 42; Judith viii. 6), or προεόρτιον, as Philo (De 
 vita coniempl., p. 616) calls it. In other words, it 
 is a technical Jewish name for Friday, just as the 
 corresponding terms in the Syriac and Arabic, 
 and as the German Sonnabend (Sunday-HEve) is 
 used for Samstag (Saturday). It was. so called 
 from the Jewish habit of preparing the meals 
 (131 παρασκευάζειν) on Friday for the Sabbath, 
 since it was ee to kindle a fire on the 
 Sabbath (Ex. xvi. : Joseph. Anlig. xvi. 6, 2). 
 This is the uniform ane of παρασκευῇ in all 
 other passages of the New Testament where it 
 
 occurs, viz, in this very chapter, vers. 31, 32; 
 Matt. xxvii. 62; Luke xxiii. 54; Mark xy. 42 
 
 (where it is expressly explained for non-Jewish 
 readers, as being=—=zpooapBarov). Why should 
 our passage be an exception? The addition τοῦ 
 πάσχα, which John always uses in the wider 
 sense for the whole feast (not for the eating of 
 the paschal lamb), makes no difference: it is 
 simply the Paschal Friday, or Easter-Friday, as 
 wespeak of Haster-Sunday, Easter-Monday, Baster- 
 Tuesday.* We have here a very significant hint 
 that after all John is in perfect harmony with 
 the Synoptists on the day of Christ’s death, which 
 was not the 14th, but the 15th of ie or the 
 first day of the paschal festival. John probably 
 chose this very term to expose the awful incon- 
 sistency and crime of the Jews in putting the 
 Lord and Saviour to death on the day when they 
 should have prepared for the holy Sabbath— 
 doubly sacred now as being at the same time the 
 first day of the great passover.—P. 8 
 
 2. Meyer following Liicke, Bleek, e/c. [p. 628, 
 comp. pp. 600 seq., 5th ed., where the discus- 
 sions are]: ‘In order that the παρασκευῇ might 
 
 #* |Robinsoen, Tholuck, Wieseler and others, quote also ag 
 a parallel σάββατον τοῦ πάσχα in Ignatius Ep. ad Phil., c. 
 13; but this is not the Sabbath of the Baster-wee k, buc the 
 Saturday preceding Easter-Sunday, Easter-eve.—V. ἃ 
 
570 
 
 not be apprehended as the weekly one, referable 
 to the Sabbath (vers. 31, 42; Luke xxiii. 54; 
 Mark xv. 42; Matt. xxvil. 62; Joseph. Antiq. 
 xvi. 6, 2al.), but that it might be regarded as 
 connected with the feast-day of the Pussover, 
 John expressly adds τοῦ πάσχα. Undoubtedly 
 it was a Friday, consequently Preparation-day 
 for the Sabbath also—this referenee, however, 
 is not the one to be pointed out here; the true 
 reference is tu the pasehal feast coming in on the 
 eveninz of the day,—of which feast tue first day 
 fell, according to John, upon the Sabbath.” [So 
 also Aliord. ] 
 
 This view is contradicted: 
 
 (1) By the fact that in that case John would, 
 shortly after, ver. 81 [ἐπεὶ aapaoxevd ἦν, and 
 ver. 42, διὰ τὴν παρασκευὴν τῶν ’LovS.], have used 
 the word rapackev? in another sense. 
 
 (2) That he then in ver. 81 would have been 
 obliged to write παρασκευὴ τοῦ Gab )άτου ξ in or- 
 der to distinguish between the two senses. 
 
 (3) That, therefore, according to vers. 31, 42, 
 παρασκευῇ had a thoroughly fixed signification 
 and denoted the day of preparation for the Sab- 
 bath, in consequence of which fact, therefore, 
 the παρασκευὴ τοῦ πάσχα is also to be interpreted 
 as the day of preparation for the Sabbath of the 
 paschal season. 
 
 (4) That Jolin elsewhere uses the word πάσγα 
 as aterm for the ἑορτή, the paschal season. So, 
 expressly, chap. ii. 23; vi. 4; xi. δῦ, 55; xviii. 
 39. Aud hence, assuredly, al-o here. 
 
 It was going on towards the [es war 
 gegen dic) six.h hour [Opa ἦν ὡς ἕκτη. This 
 is the correct reading in-tead of Ova Je ὡσοὶ ἕκτη. 
 —P.S.]—See Note on chap. 1. 39 [p. 93.]; Comm. 
 on Matthew at this passage [xxvii. 40, p. 525, 
 Am. ed.]; Mark [xv. 25, p. 1.0.2]. According to 
 Jewish reckoning it was on the way to 12 o’clock, 
 ἃ. e., between Vand 12 o'clock. On the difficulty 
 of this notice, see the passages cited. [The dit- 
 ficulty is this, that according to Join the hour 
 of crucifixion was the sixth, i.e, (counting with 
 the Jews from sunrise) 12 o'clock of our time; 
 while according to Mark xv. 25 it was the third, 
 7.¢., 9 o clock, A. M., with which the statement 
 of Matt. xxvii. 45, and’ Luke xwxiil. 44, agrees, 
 that at the sixth hour or noon, when Jesus had 
 already for some time been hanging on the cross, 
 darkness covered the land for three hours, and 
 that Jesus died about the ninth hour (7.¢., Ὁ P. M.); 
 consequently according to the Synoptists the 
 Saviour suffered for nearly six hours on the cross, 
 according to John only about three hours.— 
 1.5.1 Solutions of the app.rent contradiction: 
 
 1. Assumption of a writing-error (Euseb. and 
 others): ¢ [6], instead of y [8]. 
 
 So also Theophylact, Severus, Beza (ed. 5th), 
 Bengel, Alford, Robinson, armony, p. 226, where 
 Yobinson says: **The Opa τρίτη of Mark, as the 
 hour vf crucifixion, is sustained by the whole 
 course of the transactions and circumstances; as 
 also by the fact stated by Matthew, Mark, and 
 Luke, that the darkness commenced at the sixth 
 hour, after Jesus had already for some time hung 
 upon the cross. The reading ἕκτῃ in John is, 
 therefore, probably an early error of transcription 
 for τρίτῃ (cfor Τὴ. Indeed, this last reading is 
 
 * [Or in ver. 14, ἣν δὲ παρασκευὴ τοῦ πάσχα, ὃ ἐστι προ- 
 σάββατον τοῦ πάσχα, coup. Mark xy. 42.—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 ----- 
 
 found in Cod. Bezee and Cod. Reg. 62, as well 
 as several other authorities ; so that its external 
 weight is marked by Griesbach as nearly or quite 
 equal to that of the common reading, while the in- 
 ternal evidence in its favor is certainly far great- 
 er.” But é«77 is undoubtedly the correct read- 
 ing as far as external authority goes. See Text. 
 Nore, and Tischend. ed. VIil. ὧι loc.—P. 8.] 
 
 2. Roman reckoning is employed=6 A. M. 
 (Rettig, Tholuck, Hug, and others). [So also 
 Olshausen, Wiescler, Ewald, Townson, Words- 
 worth.—P. 5.1 But after the examination be- 
 fore Caiaphas, the first examination before Pilate, 
 the examination before Herod (Luke xxiii. 9), 
 the further proceedings in Pilate’s presence, the 
 scourging and mocking, it is impossible that 
 it was only approaching or about 6 o'clock in 
 the morning, since the final session in presence 
 of Caiaphas did of itself presuppose the dawn of 
 day, to make it legal. [Besides, this view cre- 
 ates the difficulty of too long a period (three 
 hours) intervening between the sentence of death 
 and the crucifixion. It is also very unlikely that 
 Johu, with the Synoptical statements before him, 
 should without any notice have introduce] a dif- 
 ferent mode of reckoning, and with it an element 
 of confusion rather than rectification.—P. 8.] 
 
 ὃ. It was about the sixth hour of the paschal 
 feast, reckoned from midnight (Hofmann, Lich- 
 tenstein).* The passover, however, did not be- 
 ein at midnight, but on the previous evening at 
 about 6 o’clock ; irrespective of the fact that this 
 ‘‘would be an unprecedented way of reckoning 
 hours, namely as belonging to the feas/, not to 
 the day (in opposition to chap. 1. 39; iv. 6, 52).” 
 Meyer. 
 
 4. “Again a difference from the Synoptists, 
 according to whom (see Mark xy. 25, with which 
 Matt. xxvii. 45; Luke xxiii. 44 agree) Jesus is 
 crucified as early as 9 ocluck in the morning.” 
 (Meyer and others.) 
 
 5. The third hour of Mark is the third quar- 
 ter of the day (Aret., Grot. [Calvin, Wetstein], 
 and others), against which Mark xv. 83. [**And 
 when the sixth hour was come, there was dark- 
 ness over the whole land until the ninth hour. 
 And at the ninth hour Jesus cried,” ee. ] 
 
 6. An indefinite computation of hours, accord- 
 ing to which the sections of time between the 
 third, sixth and ninth hours are indefinitely 
 stated. Thus the third hourin Mark may mean: 
 nine o’clock was past,—it was between nine and 
 twelve o’clock when the crucifixion of Christ 
 began; and this is the more probable since Mark 
 regards the scourging as the prelude to the eruei- 
 fixion, which, when the former took place, was 
 really already decided (see ver. 15). And so 
 the words of John: it was towards the sixth hour: 
 it was past nine o’clock and approaching noon 
 when Pilate—the scourging being accomplished, 
 and the Scourged One having been presented to 
 the populace—spoke the final words upon which 
 
 *[In this case τοῦ πάσχα must be disconnected from 
 παρασκευή, and connected with ὥρα in this way: ἣν δὲ mapa- 
 σκευή, τοῦ πάσχα ὥρα Hv ws ἔκτη, 7. 6... it Was preparation- 
 day (Friday), abont the sixth hour of the paschal feast (count- 
 ing from midnight), Ingenious, but very artificial and 
 withont a parallel for such reckoning. Hofmann, of Er- 
 langen, proposed this view in an article of the Erlanger 
 Zeitschrift f. Prot.und Kirche, 1853, p. 260 ff, and again in 
 his Sehriftbewets. Lichtenstein alopts itin his articie Jesus 
 Christus, in Werzog’s Theol. Encyel., Vol. VI1., p. 595.—P. 8.] 
 
* CHAPS. XVIII. 28-40.—XIX. 1-16. 
 
 571 
 
 - 
 
 the procession to Golgotha immediately followed. | tionary. Atthe same time itis the consumma. 
 
 John’s employment of the dater indefinite hour- 
 date is accounted for by the thought; they now 
 hastened to the close, because, with noon, the 
 second, already more Sabbatic, half of the πα- 
 packevy was approaching. Mark’s choice, onthe 
 other hand, of the earlier indefiuite hour-date is 
 accounted for by the significant antithesis which 
 he wishes to institute between the third and the 
 sixth hour. 
 
 [This solution of the difficulty has been adopted 
 by Godet, who remarks that tue apostles did not 
 count with the watch in their hands So also 
 Hengstenberg, who, however, very mechanically 
 splits the difference and fixes the crucifixion at 
 half-past ten! In this case the statements both 
 of Mark and John would be wrong. Meyer re- 
 jects all attempts at reconciliation and gives 
 John the preference over the Synoptists. But 
 Lange’s view has a strong support in the ὡς or 
 ὡσεὶ of John, which exciudes strict accuracy on 
 his part and leaves room for some approach at 
 least towards the third hour of Mark. At noon 
 Christ must certainly have been already hang- 
 ing on the cross; for this is the unanimous testi- 
 mony of the Synoptists.—P. 8. ] 
 
 Behold, your king [Ide ὁ βασιλεὺς 
 ὑ 4@v|!—Pilate, inwardly overcome, designs, by 
 this mocking of the Jews, not only to mask his 
 dsgrace but also to avenge it; it may be that 
 these words unfold even this threatening thought: 
 your Avny, then, shall first be crucified, and after 
 jlim, yourselves. At all events, he shifts the 
 guilt to their shoulders. 
 
 V-r. 15. Away with Him, away with 
 Him, crucify Him ['Apov dpov, σταύ- 
 pooov avrov]!—The words: ρον, ἄρον ᾿ξ pre- 
 sent to us something more than the meaning: 
 Away with Him! away with Him! At this last 
 moment there ig stilla mutual effort tc shuffle 
 off the legal responsibility upon cach other. 
 Pilate’s meaning is: if He is te be executed, ye 
 niay execute Him. The .reaning of the Jews is: 
 thou shalt have Him, thoz shalt crucify Him! It 
 was only in this way that they could be assured 
 of Pilate’s inability tc institute later a review of 
 the proceedings. Zhe Liicrarchs muke the same 
 claim again at the present day: the rude State, the 
 Pilate of the Middle Ayes, adjusted the terrors of the 
 Inquisition in accordance with the laws then existing. 
 The brief, passionate exclamation is likewise ex- 
 pressive of the bitterness called forth by the 
 word of Pilate: Behold, your King! 
 
 Shall X crucify your king ? — This 
 question of Pilate is an intimation of his last 
 wavering in resolye—a wavering in all proba- 
 bility particularly induced by the message of his 
 wife. See Comm. on Matthew. Not merely a 
 “reverberation” of the preceding derisive 
 words, but alsc a distincter expression of the 
 same idea: [ Ie is te be crucified as your King 
 in your sense, IIe must, according to your law, 
 die as a religious criminal. Hence the high- 
 priest’s reply. 
 
 We have no king but the emperor 
 
 Οὐκ ἔχομεν βασιλέα εἰ μὴ Kaicapa). 
 —TI. ὁ. He shall and must die as a political sedi- 
 
 *(Tischendorf, Alford and Westcott and Hort put no comma 
 between the two ἄρον, which were no doubt spoken in rapid 
 succession with all the vehemence of furious passion.—P. 8.] 
 
 tion of the godless perfidy with which they dis 
 claim their own Messianic hope, deny the Messi- 
 anic claims, traduce tue Lord as a seditionary, 
 whilst they themselves feign a zeal of the most 
 loyal fidelity demonstrable by subjects, with 
 which they would fain shame and territy even 
 the Roman governor. [Some of these very men 
 who here made a hypocritical show of loyalty to 
 carry their point and to make a tool of Pilate, 
 perished afterwards miserably in rebellion against 
 Cesar. Benvel: Jesumnegunt usque co, ut omnino 
 Chrisium negant. Alford: * A degrading confes- 
 sion from the chief priests of that people of whom 
 it was said, ‘The Lord your God is your King,’ 
 1 Sam. xi. 12.”—P.S. 
 
 Ver. 16. Then therefore he delivered 
 Him up unto them, to be crucified.— 
 The repeated threatening hint of the high priest 
 completes the conquest ot Pilate. A compromise 
 results, in pursuance of which Christ is delivered 
 (wapédwxevy not simply yielded, after Grotius and 
 others) to the high-priests, to be taken tu their 
 place of execution, and-is, nevertheless, crucified 
 by Roman soldiers, acceding to Roman erininal 
 law. It isto be presuried cbat Pilate combined 
 the delivery of Jesus “ὁ the Jews with the sym- 
 bolical act of washirg his hands (according to 
 Matthew). This compromise is one of the many 
 legal contradictions in the history of the eruet- 
 fixion, by means of which contradictions the 
 summum jus of the ancient world is converted in- 
 to the summa injuria. Comp. Comm. on Mutihew, 
 xxvii. 22 [pp. 512, 514, Am. Ed.]. Other con- 
 tradictions: Declared innocent, and yet sent be- 
 fore another tribunal, and yet scourged. Scourged 
 in order that He might be released, and yet 
 afterwards crucified. Jontradictions of the 
 forum, of sentence, of cognizance, of the degree 
 of punishment, of the forni of punishment. 
 
 They therefore took Jesus [παρέλαβον 
 οὖν τὸν Ἰησοῖν. Ver. 16 ought to close with 
 σταυρωϑῇ. and παρέλαβον begin the next section. 
 So Tischendorf, Alford, Westcott and Hort — 
 
 P. S.] The high-pricsts, not (as De Wette 
 thinks) the so/ders.—And led Him away 
 καὶ anyyayov—very doubtful, see ΤΈΧΤΥ. 
 
 Nores.—P. 8.] The taking was also consum- 
 mated with the declaration: His blood be upon 
 us, ete. (see Comm. on Matt.). On the site of 
 Golgotha, outside of the city, see Comm. on 
 Matt. [520 8.1] ‘* The site of the place, without 
 the city, is likewise attested by Heb. xii. 12.” 
 Tholuck. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. By mary supplementary touches John pre- 
 sents us with the clearest view of the incidents 
 of the secular trial undergone by Jesus. To these 
 supplementary traits belongs, above all, the gra- 
 dation of the Jews’ accusftion. 
 
 (1) They charge Jesus with being an ecclesias- 
 tical criminal whom they have already sentenced, 
 and whose sentence Pilate has but to confirm. 
 (2) In the most ambiguous sense: With making 
 Himself the King of the Jews. (8) With being 
 an ecclesiastical criminal,—hecause He had made 
 Himself the Son of God. (4) With being a po- 
 litical revolutionist,—because He claimed to be 
 the King of the Jews. 
 
σι 
 ἋΣ 
 is) 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 These form two accusations which they alter- 
 nately bring forward: a Jewish one and a Roman 
 political one. ‘The first time each is couched in 
 wmbiguous and innuendo-like terms; the second 
 time each is formulated in calumnious audacity. 
 
 Another of these supplementary traits is the 
 conflict maintained between Pilate and the high- 
 priests throughout the entire procedure—a con- 
 flict in which the personal character of Pilate, 
 as well as that of the high-priests, is most clearly 
 reflected; as is also the more general character 
 of a vain, worldly state-crafe in its haughty and 
 nevertheless impotent struggle with a crafty bhie- 
 rarchical power and its fanatical tools in the 
 popular life. Then those moments aiso stand 
 out clearly, in which Christ is, as a delinquent, 
 by the Jews delivered to, or pressed upon, Pilate; 
 by Pilate delivered to, or pressed upon, the Jews, 
 —down to the moment wuen a kind of compro- 
 mise is effected. From vers. 28-31 Pilate refuses 
 judgment. From vers. 32-58 he receives the 
 Accused, granting Him a pre-examination; then, 
 however, he does not simply acquit Him, but 
 seeks to entrap the Jews and, by the offer of 
 presenting Jesus to them for their paschal pro- 
 cession, which was annually graced by some re- 
 cipient of governmental pardon, to move them 
 to acquit Him with éclat. Pilate then for the 
 second time receives Jesus, in order, for the gra- 
 tification of the Jews, to perpetrate upon Him a 
 police execution that was destitute of all judicial 
 grounds,—viz the scourging. 
 
 The expression Hece Homo contains another re- 
 turn of the person of Jesus to the Jews. For the 
 third time Pilate enters into judgment with Jesus 
 upon the accusation: He made Himself the Son of 
 God. He now designs setting Him free himself, 
 but the Jews weaken his purpose by a threat ae- 
 companied with tumult; and he is new inwardly 
 so discomfited that the last time he does not simply 
 deliver the Accused to the Jews—he delivers Him 
 under sentence of crucifixion, purposing a formal par- 
 ticipation in the affair himself, while the Jews are 
 to assume, and really do assume, the actual exe- 
 cution and responsibility of it. Both these facts 
 are summed up in the words: ‘‘He delivered Him 
 unto them that He might be crucified.” As re- 
 gards the contrasts of conduct, the stately, arti- 
 ficial repose of Pilate is overcome by cringing sub- 
 missiveness; his political calculation by demoni- 
 acal craft and pertinacity; his effort of conscience 
 by audacious menace; his attempt te turn the ac- 
 cusers into ridicule by treating them scornfully 
 and mocking them, by fanatie popular agitation 
 anda revolutionary, tumultuous petition, masking 
 itselfin pure zeal for the authority of the emperor. 
 
 The individual items for which, as new diselo- 
 sures, thanks are due to John, are 
 
 a, The competence strife in regard to the trial; 
 
 ὁ. The analysis of the ambiguous expression, 
 King of the Jews, by the wisdom of the Lord— 
 making manifest the vileness of the high-priests 
 and the felony to the Messianic idea, of which 
 they are guilty ; 
 
 ὁ. The antithesis of the Kingdom of Truth and 
 the kingdom of this world, and the utterance of 
 Pilate; 
 
 d. The circumstance that it is pre-eminently 
 the Jews who are guilty of bringing the Lord 
 into juxtaposition with Barabbas ; 
 
 6. The real purpose of the scourging; 
 
 f. The effect which the charge that Jesus made 
 Himself the Son of God, produced upon the soul 
 of Pilate—the anguish of superstition, following 
 hard upon the self-upliftment of unbelief; 
 
 g. The innuendo-like threat of the Jews to ae- 
 cuse Pilate to the emperor—as the weapon that 
 prostrates him (Pilate) ; 
 
 h. The double masking: The rebellion of the 
 Jews against their King and against the emperor’s 
 governor, in the mask of the most. faithful Jewish 
 piety and Roman subjection; Pilate’s dejection, 
 in the mask of a stately session for judgment, 
 and a derisive treatment of the accusers and the 
 whole Jewish nation; 
 
 i. The share of both—Pilate and the Jews—in 
 the crucifixion. 
 
 John, in the close unity ef his presentation, 
 has however passed over, together with minor 
 features, the trial in the morning (Matt. xxvii. 
 1); the dream of Pilate’s wife (Matt. xxvii. 19) ; 
 Pilate’s washing of his hands, and the self-execra- 
 tion of the Jews (Matt. vers. 24 and 25); the reed 
 (Matt. ver. 29); and the bespitting on the part of 
 the soldiers (ver. 90). Similarly, the sending of 
 Jesus to Herod, and the resultant friendship of 
 Herod and Pilate (Luke xxiii. 6-12); finally, the 
 notice that Barabbas had perpetrated a sedition 
 in the city (Mark, Luke). 
 
 2. The joint implication of a hierarchical Church 
 and a despotic S/ale in the guilt of Christ’s exe- 
 ceution under pretext of His being a religious 
 criminal : 
 
 (1) In losing the right of inflicting capital 
 punishment, the hierarchs should have recog- 
 nized the fact that their discipline could extend 
 no further than to excommunication (Matt. xviii. 
 17). (2) With the assumption of rule over dif- 
 ferent national religions, the Roman State should 
 have been constrained to penetrate to a purely 
 political position and a distinction of matters 
 religious and political,—to a principle of which 
 the better men already had a presentiment 
 (Acts xviii. 14 and 15). The two principles, 
 however, the religious and the political, continue, 
 on the one hand, involved, and, therefore, on the 
 other hand, strained, because the Jewish hie- 
 rarchy has not purified itself toa pure conception 
 of the Church, nor the Koman power to a pure 
 conception of the State. 
 
 This mingling of State and Church has been 
 repeated from the time of Constantine, increas- 
 ing more and more in the Middle Ages until the 
 arrival of the Reformatiou. It still continues in 
 the Greek economy of State and Church (Czesaro- 
 
 | papism), likewise in the Roman LEcclesiastical 
 
 State,* as, partially, ia the other Catholic States 
 (Papal-Cesarism). Christ and Christianity have 
 always had to suffer under this confusion, the 
 ground of which is a want of respect for the re- 
 ligious conscience. 
 
 (2) In taking for granted that disagreeable 
 religious tendencies are to be punished, the 
 hierarchy is fain to shuffle off the execution of 
 punishment upon the despotism, the latter to 
 shift the responsibility of punishment upon the 
 hierarchy. 
 
 * [Overthrown in 1870, soon after the adoption of the blas+ 
 phemous dogma of papal infallibility by the Vatican Council. 
 —P. 8.) 
 
CHAPS. XVIII. 28-40.—XIX: 1-16. 
 
 ὅτ᾽] 
 
 (3) Afterwards they both seek to excuse them- 
 selves; Pilate writes: ‘*The King of the Jews,” 
 i. 6. a religious motive has. brought Him to the 
 cross. ‘The hierarchs wish the inscription to 
 read: ‘‘He said that,” ἡ, ὁ. He is a misleader of 
 the people, and a disturber;—the motive is a 
 politicut one. 
 
 In a similar manner ultramontane authors now | 
 
 try to impute the execution of heretics to the 
 State of the Middle Ages. 
 
 (4) Pilate constituted himself and his Roman 
 authority constable of the hierarchy, and from 
 this time forth he rushes to perdition. Similar 
 was the fate of the Maceabean house, and, since 
 then, of several European dynasties. Tue clean 
 sunderment of Charch and State is a vital im- 
 pulse of the spirit of Coiristianity, one of the 
 greatest tasks of Christian times. See the au- 
 thor’s essay: Ueber die Neugestaltung des Verhdlt- 
 misses zwischen Kirche und Staat. Heidelberg, 
 1848. 
 
 3. The fearful treason of the Jews to their Mes- 
 sianie idea, consummated in the ambiguous accu- 
 sation: “Jesus is the King of the Jews.” A 
 similar felony was committed by Josephus in 
 applying the Messianic predictions of the Old 
 Testament to Vespasian, De Bello Jud., V1. 5, 4. 
 See Gieseler, p. 47. 
 
 4. The world-historical encounter of the Spirit of 
 Christ with the genius of the Roman nation on the 
 occasion of the disconrse concerning His kingdom 
 (see Exec. Nores; ani my Leben Jesu, 11., 1508) ; 
 analogyus to His encounter with the genius of 
 the Greek nation, John xii. 20 ff. 
 
 ὃ. Christ's kingdom not or this world, but ἐν this 
 world, for it and over it. Christ the King in the 
 Kingdom of Truth. 
 
 6. The question of Pilate no question, but a 
 frivolous, unbelieving utterance. Character- 
 istic of the Graeco-Roman world-culture of his 
 time. 
 
 7. Pilate surrendered truth first, and after- 
 wards jvs/ice,—in consequence. 
 
 8. Bece Homo. The scourging of Christ is in- 
 tended by Pilate to save His lite and, hence, to 
 be an act of humanity. But as that governor’s 
 official administration is without consistency, 
 his justice without any foundation of truth, his 
 
 wit without wisdom, so his humanity is destitute | 
 |fanaticism; 6. the impotence and guilty con- 
 
 of the fear of God, of strength and of blessing. 
 Such a humanitarian idea gave issue to the 
 African slave trade. 
 
 9. Pilate’s superstitious fear at the saying: 
 “Jesus made Himself the Son of God,’—a 
 characteristic trait of the unbeliever. The in- 
 dissoluble connection between unbelief and su- 
 perstition. But after all, unbelieving Pilate is 
 more believing than the. superstitious high- 
 priests in the consummate unbelief with which 
 they reject Christ. Of the threefold terror of 
 Pilate: his terror at the law, his terror of con- 
 science, his religions terror—there appears no 
 trace in these practical atheists, who have donned 
 the mask of the holiest zeal. 
 
 10. The greater sins of the high-priests. 
 Christ’s sympathy with the judicial fate of the 
 weak Pilate. In this, Christ’s sentence upon 
 Pilate, there lies a stronger cece Homo! than 
 in the exclamation of Pilate. Hece Homo—who 
 believes he is administering divine government 
 
 «.--.ρ 
 
 and justice, and stands impotent—the {ool of 
 divine judgment, destined himself to be the prey 
 of judgment. 
 
 11, keclesiastical and political masks. 
 No. 1: 
 
 12. The hierarchy here begets a revolution and 
 allies itself to the same, with a view to shaking 
 the political authority. Hierarchy, popular in- 
 surrection, and political authority, in wicked alli- 
 ance, sentence the King of the Kingdom of God 
 and Protector of all holy order and authority, 
 the High-priest and true Friend of the people, 
 to death upon the cross, as a kindler of rebel- 
 lion. See Leben Jesu, 11.. 1533. 
 
 13. No King but the Emperor. In that hour 
 the besotted nation did, with hypocritical fanati- 
 cism, renounce, not its Messiah only, but also its 
 Messianic hope, cherishing in its heart mean- 
 while rebellion against the emperor and the hope 
 of a political Messiah. Yet even this judgment 
 of hardening must, according to Rom. ix.. re- 
 dound to the salvation of the world—the Gentile 
 world, primarily. 
 
 See 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Docrrinat Notes, and Comm. on Mat- 
 thew, Mark and Luke. 
 
 Christ at once being judged by, and judging, 
 the world.—Christ at the bar of the Roman 
 State.—Christ before Pilate, and Pilate before 
 Christ.—How Christ’s glance pierced through 
 
 /all the mazes of judgment: 1. Through all entan- 
 i|glements, to the right; 2. through all conceal- 
 
 ments and misreprescntations, to the bottom; 8. 
 through all ambiguities, to the purpose; 4, 
 through all waverings, to the tsswe.—How the 
 judgment upon the Lord judgeth itself: 1. In its 
 accusations; 2. in its examinations; 3. in the 
 motives for its sentence.—The grave sign in the 
 fact that the great prospect that existed of 
 Christ’s acquittal was immediately blighted: 1. 
 The great prospect: a. Pilate at first repulses the 
 accusers. 6. He nevertheless holds the exami- 
 nation and declares the innocence of Jesus. 6, 
 He tries to adjust the matter with the scourging. 
 d. He is convulsed with religious awe and already 
 proceeds to release Jesus. 2. Blighted: a. By 
 the stratagem of hypocrites; ὁ. the audacity of 
 
 sciousness of Pilate; d. the rule of Tiberius; ὁ. 
 the plots of Satan; f. the providence and judg- 
 ment of God. 3. The grave sign: a. Of the de- 
 pravity of the world; ὁ. of the magnitude of 
 human unrighteousness; 6. of the majesty of 
 divine righteousness; d. of the fixedness and 
 depth of the Redemption.—As Roman State- 
 spirit delivered the Lord Christ Himself to the 
 will of the Hierarchy, so it subsequentiy pursued 
 the same course with Christianity.—The light 
 of the calm majesty of Christ alone illumines 
 the dark scene of His condemnation. 
 
 Section First—Chap. xvili. 28-40. The cun- 
 ningly calculated appearing of the accusers: 1. 
 Hypocritical: they keep the legal Passover holy, 
 to the end that they may the more surely deliver 
 up the true Paschal Lamb to the Gentiles; 2. 
 Dissembling, naive: they make as if the sentence 
 were already decided; Pilate has nothing to do 
 but to set the great seal to it; 3. Truckling: ‘‘ we 
 
574 
 
 may not put any man todeath;” 4. Slanderously 
 and disclaimingly shameless: they design to en- 
 trap Pitate with the ambiguous phrase: -*the 
 King of the Jews;” 5. Crafty, buld: they choose 
 a mob-lero, Barabbas, who has made a sedition 
 (probably against the Rowan authorities),—The 
 competence conflict, or the embroilments between 
 the Llierarchy aud the despotic State, and the 
 ultimate, wicked peace.—The counter-question 
 of Christ (ver. 34) a word of the heavenly Judge 
 (for instruction): 1. For the elucidation of the 
 matter; 2. for the warning of Pilate; 8. for the 
 illumination of the accusers.—The Roman inter- 
 rogation: What hast Thou done 2—Tue declaration 
 of Jesus: My kingdom is not of this world: 1. 
 As defence; 2. as accusation.—The kingdom of 
 Christ in its spiritualness and heavenliness: 1. 
 How it differs from the kingdom of the Romans; 
 2. but also from the government of the Priests. 
 —The royal confession: A King am I.—The 
 royal Kingdom of Truth: 1. The Kingdom of the 
 King: Truth in its profoundest essence, as a 
 revelation of Gol; in its highest power, as the 
 Gospel; in its broadest extent, as the uniting 
 bond of all life; in its bodily appearance, as the 
 Person of Christ. 2. The King of the Kingdom: 
 Christ, personal Truth itself, as the light centre 
 of all life, thoroughly at one with itself, and 
 therefore the Light of the world. 8, The title 
 of the King: Perfect agreement of His birth 
 and His mission (His office); His ideal and His 
 historical vocation. 4. His government: The faith- 
 ful Witness, with His testimony; the Ho-t-leader 
 of all faithful witnesses (martyrs). 5. Increase 
 of the Kingdom: The Word received as His 
 voice by all who are of the truth.—The word 
 of Pilate: What is truth? 1. How it might have 
 become the saving of his life (if he had spoken 
 inquiringly and submitted himself to the answer) ; 
 2. Uow it became the judgment of his life (be- 
 cause he spoke it triflingly and scornfully, going 
 out immediately. —Whiat is truth? This question 
 may be considered according to its divine mean- 
 ing; 1. As the sneering exclamation of the im- 
 pious scoffer; 2. asthe mere declaration of a 
 frivolous worldling (Pilate); 3. as the doubting 
 question of an earnest investigator; 4. as the 
 vital question of a longing heart.—The Pilate- 
 question of the Roman spirit of tradition. (We 
 must abide by the tradition, cried the Roman 
 pagans to the Christians. How can ye think of 
 such a thing as proclaiming new truths?) Pilate’s 
 declaration without: I find no fault in Him; in 
 connection with the preceding utterance: What 
 is truth ?—Pilate’s testimony to the innocence of 
 Jesus. First attempt to release the Accused.— 
 But it is your custom; How Pilate, with the first 
 deviation from the right, had entered upon the 
 road of calamity. Burabbas, see the Synoptists. 
 
 Secrron second, Chap. xix.1-16. The scourg- 
 ing of Christ, in respect to its two-fold significa- 
 tion: 1. In respect to Pilate’s intention (made 
 prominent by John), it was to avert the cruci- 
 fixion. 2. In respect to the actual result, it 
 formed (according to the statement of the Synop- 
 tists) the beginning of the crucial sufferings of 
 Christ.—Second attempt to release the Accused. 
 —Lo there, the Man! 1. The word in the sense 
 of Pilate. 2. The word in respect of its higher 
 signification.—The second accusation in respect 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 a SS ΞΞ ΞΞΞ ΝΣ 
 to its contradiction of the first in the sense of 
 the accusers.—Pilate s fear. Close connection 
 between unbelief and superstition.—Second ex- 
 amination by Pilate, by reason of the charge: 
 He made Himself the Son of God.—Jesus’ silence 
 in the second examination by Pilate compared 
 with His silence before Caiaphas.—The haughti- 
 ness in Pilate’s reproof (ver. 19), andthe august- 
 ness in the answer of Christ.—Christ sees even 
 in the power of Pilate and its misuse, pre-emi- 
 nently an instrument and a work of Divine Provi- 
 dence.—The greater and the less great sinners, 
 or Jesus Himself in judgment, the holy Judge in 
 righteousness and clcmency.—Pilate’s resolution 
 to release Jesus; or the last attempt, frustrated 
 by the bold menace of the Jews. Why was it 
 possible for this menace so to disturb him? 1, 
 secause he was Pilate (on account of his extor- 
 tions, destitute of a good conscience and of trust 
 in God, and setting his earthly self-preservation 
 above all things). 2. Because his sovereign was 
 the emperor Tiberius (the cruel and suspicious 
 tyrant who lent a ready ear to denunciations of 
 all kinds). 8. Because he knew the Jewish 
 priests (their deceitful cunning and fanatical 
 boldness).—The priestly revolutionists with the 
 bugbear of revolution in their mouths: 1. Revo- 
 lutionists against the emperor (in their hearts ;— 
 against the authority of the governor). 2, De- 
 claring Christ to be a revolutionist; And Pilate 
 himself to be open to suspicion of this crime.— 
 Gabbatha and Golgotha.—Pilate wraps himself 
 in all the pomp of a judge, while his judicial 
 dignity is drabbled in the dust.—The priests put 
 on the mask of devction to the emperor while 
 they condemn their King to the cross.—The 
 scoffs of a Pilate cannot break the power which 
 the priests exercise over the blind popnlace.— 
 Gentile-Roman policy overcome by the Jewish 
 hierarchy.—The glory of Jerusalem and the 
 glory of Rome sink away in one ordeal in which 
 they judge the Lord of the world;—and with 
 them the glory of Judaism and the glory of hea- 
 thenism—the glory of the whole old world.— 
 Agreement (concordance) of Pilate and the 
 priests.—The suffering of the Lord in Pilate’s 
 tribunal: 1. In view of Pilate tottering to his 
 fall; 2. in view of the priests of His nation in 
 their obduracy and craftiness; 3. in view of the 
 delusion of the infatuated, raging people.—The 
 temptation of Christ in these sufferings, and His 
 victory. 
 
 Srarke: To chap. xviii. 28-40. The Most 
 Holy, in suffering Himself to be delivered into 
 the hands of the uncircumcised, did thereby (take 
 upon Himself the shame of our spiritual foreskin 
 and) purpose to procure for us poor Gentiles a 
 right to the citizenship of Israel.—How stiff- 
 necked men still are in their superstition; and 
 on the contrary, how secure and careless about 
 that which is really in accordance with God’s 
 word.—HAtt: It is the way of all hypocrites te 
 be exceedingly conscientious about things con- 
 cerning which they really need have no scruples; 
 but for things of which they should make seru- 
 ple, they keep an accommodating conscience.— 
 Cramer: It is a rickety proof—the pledging of 
 one’s own authority in human affairs: We say so, 
 therefore ’tis true. Such are the vain-glorious,— 
 they speak great blasphemy—slanders ;—what 
 
CHAPS. XVIII. 28-40.—XIX. 1-16. 
 
 675 
 
 they speak, must be spoken from heaven; what 
 they say, must have weight on the earth, Ps. 
 Ixxiii. 8, 9 [another variation in translation ].— 
 QuesNeL: Judges should examine everything— 
 and their own hearts more than all other things. 
 —Christ’s kingdom and the emperor’s can well 
 exist together. Worldly order and government 
 are serviceable to the Church, and the Church, 
 by her prayer ani intercession, preserveth police 
 aud kingdon. Certainly: the betrer Christian, 
 the better magistrate! the better Christian, the 
 more blessed teacher! the better Christian, the 
 more loyal subject !—True servants of Jesus must 
 fight manfally for their King and His kingdom. 
 -—Brieu. Wirrems.: Dear Christian, what if thou 
 be poor, despised, rejected in the world? for all 
 that, thou arta king; thy Saviour hath made 
 thee one, Rev. i.6; v.10 The kingdom is pre~- 
 pared thee from the. beginning of the world, 
 Matt. xxv. 34—with this thought breast the 
 devil an:l the world.—Zeistus: Let allthy words 
 and works proceed from truth, if thou wilt be 
 Christ’s subject, for thy King Christ.is a King of 
 Truth, Zech. viii. 19-—/h4id: Politicians of the 
 present day think with Pilate: What is truth? 
 and hold sach as suffer for its sake, to be fools, 
 and, on the contrary, such as stoutly simulate, 
 they account very clever and lucky.—Jbdid.: So 
 raging mad is the foolish and hardened world 
 that it condemns the gooil and preserves the lives 
 of the veriest knaves, preferring them, honoring 
 them, and endowing them.—QO what insane 
 choice! a refractory subject is preferred to the 
 King of Glory; a murderer, to the Prince of 
 Life; a ravening wolf, to the Good Shepherd.— 
 Cramer: As it is an abomination to God to 
 wrong the righteous, so it is in like manner an 
 abomination in His eyes not to punish arch- 
 kuaves. 
 
 GsrnacnH: The true King and the true King- 
 dom are the King and the Kingdom of Truth. 
 Truth in the fullest, deepest sense (comp. chap i. 
 14), according to which this word includes per- 
 fect essentiality, agreement with itself, holiness. 
 Every king except the King of Truth, has a 
 limited dominion, is at the same time a subject 
 anlservant; but Gols Truth and therefore His 
 King and His Kingdom, are finally victorious 
 over all opposition. On this very account, how- 
 ever, this dominion of Truth is no purely internal 
 one, els2 it would not exercise sway over things 
 external, and consequently it would itself be un- 
 true, and nota thoroughly true, perfect dominion. 
 All the kingdoms of the world shall serve this 
 King when His testimony of the Truth shall have 
 made all His foes His footstool. But every other 
 weipon would itself be of falsehood and dark- 
 ness. Christ was born such a King—in Him per- 
 son and office are ene—in this respect also He is 
 nothing but Truth; and for this end He came into 
 the world (of which Heand His Kingdom are not. 
 Ver. 35); His appearance, life and ministry 
 have no other aim.—With the mid-day Sun in his 
 face, Pilate shut his eyes and thought there was 
 nothing but darkness about him. Christ stood 
 before him, Himself the Truth, and he unbe- 
 lievingly despaired of men’s ever being able to 
 know the truth. Pilate’s question is no scoff, 
 but the expression of the superficial, hopeless 
 unbelief of a man of the world. 
 
 Braune: My kingdom, etc.; It twines its bless- 
 ing around all kingdoms, all circumstances; it 
 is the flying bee, clinging with quiet diligence to 
 the fast-fading flowers and their perishable 
 glory, that it may extract honey from them for 
 its kingdom of the future, creating, meanwhile, 
 not the slightest disturbance in the garden of 
 the world. Butit is likewise the great power 
 that in all the migrations of nations, in great 
 wars, and the ruins of the kingdoms of the world, 
 proves itself active in advaucing the eternal 
 kingdom of peace. It will not be confined to 
 the heart and the world of thought. but will be 
 set up inthe living spirit which gives proof of 
 itself in all situations and which ought to prove 
 itself Christian.—It is founded upon truth— 
 God’s promises: it is erected by truth—testi- 
 mony concerning them; it is enjoyed in truth— 
 obediense towards them; truth is universally 
 disseminated by it; in doctrine and life, ideas, 
 feelings, words, deeds, relations, impulses, truth 
 comes; vanity and falsehood are overcome.— 
 ΚΕ [ἢ the kingdoms of the world, the vanity, am- 
 bition and weakness of man are misused. roused 
 and cherished, while truth in the conscience is 
 hindered by unrighteousness. But in the king- 
 dom of God, man’s conscience, his sense of 
 truth, and the truth active in that sense, are 
 aided as a drawing to eternity”? (Rrecger).— 
 There are minds that ring loud and clear when 
 the truth touches them, while others brought in- 
 to contact with the truth continue dead and 
 soundless. Purity of heart is the condition 
 whereon depends clearness in the knowledge of 
 God. The light-minded worldliness and dull 
 skepticism of so-called culture lead to a despair 
 of truth. 
 
 Gossner: They wish to mike Christ a male- 
 factor by m2ans, simply, of their authority and 
 office, which, notwithstanding, they had from 
 Him alone. And He was constrained, and did 
 will, to suffer it so to be. We will invert their 
 proposition and say: Friend Pilate, if we were 
 not malefactors, we would not have delivered 
 the Innocent and Rightesus One unto thee.—If 
 we were not sinners, such things could and 
 must never have befallen Christ.—With truth,—- 
 thought Pilate, like so many other men—a man 
 does not get on in the world. The world shrugs 
 its shoulders, saying: ‘* Truth? Bah! A fel- 
 low can’t be so particular.” 
 
 Hevusner: God's people delivers up its Saviour, 
 its Crown, the sum of all the promises, to the 
 Gentiles to be executed. What a spirit is this in 
 comparison with the spirit of the waiting, hoping 
 fathers! It happens in the morning, at the ap- 
 proach of the holiest of feasts,—at a time 
 when the spirit should clearly see the right. 
 The priests were moved, we doubt not, with the 
 desire to cover Jesus with infamy in the sight 
 of the people.—Lavatrer: ‘*Whenever a right- 
 eous person is sentenced and judged by an un- 
 called man, there stands a Jesus before Pilate.” 
 —RamBacu says of Pilate: It is landaple in him 
 that he examines Jesus according to the rule: 
 audiatur et altera pars,—that he himself makes the 
 investigation, conversing wundisturbedly with 
 Christ alone.—The Kingdom of Christ is not 
 worldly, but the kingdom of the world becometh 
 Godly and Christly (Bengel).—The truth that 
 
576 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 -.-.Π7-.- τ. ---.-----ς-᾽  —-  ww_iiw-: w_weow_ ww" 
 
 Christ gives, is ‘truth unto a knowledge of the 
 
 Father, truth unto an assurance of the forgive- | 
 
 ness of sins, truth unto everlasting comfort 
 through grace, truth and strength in godliness”’ 
 (Rieger).—Truth’s seat is leist of all at the 
 courts of the great in this world> A king of 
 France complained that thongh he had all things 
 else in his kingdom and at his court, he yet did 
 lack truth, people to tell him the plain, unvar- 
 nished truth (the same).—But what was the in- 
 nocence which in Pilate’s eyes Jesus possessed ? 
 The innocence of a good-hearted fanatic. 
 
 Srarke: On chap. xix. 1-16. Bibl. Wirt. We 
 ‘must not do evil that good may come of it, Rom. 
 111. 8.—Zeristus: Let this: Lo, what a man! 
 never depart out of thy thoughts; but let it be 
 to thee a monition penitently to recognize the 
 enormity of the sins wherewith thou broughtest 
 thy Saviour to such a pass; a warning earnestly 
 to guard against them henceforward, and a word 
 of consolation, partly in view of the hideous 
 picture of thine ‘approaching death, partly for 
 the time when the world shall make a spectacle 
 and a monster of thee. —QuesNeEL: A judge must 
 not terrify others with his power; but must be 
 in fear himself ou account of the power which 
 he hath received from God, and look to it that 
 he use it aright. —Zrrstus: When we must suffer 
 wrong, there is no better means of calming our 
 souls and inspiring them with patience and con- 
 solation than by turning our eyes utterly away 
 from secondary causes and fixing them on God, 
 2 Sam. xvi. 10; Luke xxi. 18, 19.—One sin is 
 indee:l more grievous than another, and hence 
 deserving of heavier punishment and condemna- 
 tion, Ezek. xvi. 51, 52.—A frank confession of 
 the truth hath great power and is never witbout 
 blessing, Acts xxiv. 25.—Satan knows how to take 
 hold of every man in the place where he is weakest, 
 2 Sam. xi. 2; John xiii. 2 —Satan understands 
 making a masterly use of honor, consideration, 
 favor, grace with great lords—with them he 
 blinds the eyes of men and ensnares their hearts, 
 thus bringing or keeping them under his do- 
 minion, chap. xii. 43 —Haun: A carnally-minded 
 man is more anxious for his bodily prosperity 
 
 ‘and temporal honor than for his soul.—ZEétsius: 
 
 It is a sorrowful fact that the servants of great 
 lords are far more afraid of their masters. than 
 of God’s displeasure; but cursed is the man that 
 trusteth in men and, efe., Jer. xvii. 5: Acts v. 
 29 —Truth is often madea mere laughing-stock, 
 —yet the mocker must be defeated and truth 
 victorious. 
 
 Geruacu: The heathen even, struck by the di- 
 vine majesty of Jesus, must gain some inkling of 
 the fact that He was really the Son of God—a 
 fact. the presage of which augmented the sin of 
 the high-priests and that of Pilate also.—Pilate 
 nevertheless did not escape the fate that he here, 
 by his sinful yieldingness, ‘sought to avoid; three 
 or four years after he was deposed by Vitellius, 
 governor of Syria, and sent to Rome to answer 
 to the charges of tyranny preferred against him 
 by the Jews.—On ver. 15. With which they most 
 solemnly renounce God, their King, and the 
 Messiah whom they looked for from Him.—Lisco: 
 Hence the question: Whence art Thou? 7. e., art 
 Thou really of divine descent? Jesus is silent, 
 not willing to deny His divine origin and yet 
 
 | 
 
 unable to instruct the unreceptive Pilate con 
 cerning the truth —In mockery of their rebel- 
 lious teudencies that longed for a king of their 
 own, yet now rejected Him whom God sent them, 
 Pilate asked: Shall I crucify your King 2 Where- 
 upon the Jews, feigning devotion and loyalty, 
 say: none but the emperor du we recognize as 
 our king. 
 
 Braune: Thou art but the instrument of a 
 supreme will—saith the Condemned unto the 
 judge. Itis the self-same thought of the Re- 
 deemer that He thus expressed to Peter (John 
 xviii. 11)—Shall I not drink the cup My Father 
 hath given Me? Here the Redeemer taketh His 
 stand, even in the midst of the turbid tumult of 
 Jewish passion and Gentile dissoluteness; the 
 pure will of God remaineth serene fur Him, as 
 the sky letteth its blue be seen through clouds. 
 —In the destruction of Jerusalem the blood of 
 
 | the fathers and the children flowed. And Pilate 
 
 bore his load still earlier. 
 
 GossneR: That is a wicked pliancy men mani- 
 fest when, like Pilate, to win people they yield 
 the half of what they unjustly demand and con- 
 sider that they discharge their duty inasmuch as 
 they refuse the other half. Duty and fidelity 
 towards God and one’s conscience cannot be di- 
 vided, else infidelity is already an accomplished 
 fact.—Let him that carrieth his head on high and 
 refuseth to bow his neck beneath the lowly yoke 
 of Christ, look often uponthe thorn crowned and 
 scornéd head of his King.--O thou weak man! 
 thou miserable judge! So oft dost thou publicly 
 attest His innocence, and sufferest Him to be 
 more and more cruelly maltreated, and even com- 
 mittest the innocent Lamb to the wolves again; 
 instead. of tearing Him from their clutches. 
 Thou preachest unto deaf ears when thou dis- 
 coursest to the wolves concerning the innocence 
 of the Lamb.—He who yields once to godless, 
 unscrupulous men and does their pleasure, must 
 and will do it the second time, must do every- 
 thing until their thirst is quenched.— Behold, 
 what aman! how guiltless! and how wretched! 
 So stood He there, the Only and Incomparable 
 One, before His people! how must the angels 
 have looked into it. And He, whither must He 
 have looked, bow must He have gazed up to His 
 Father! how must His soul have prayed that 
 eternal ouor and glory might grow out of this, 
 His disgrace.—Behold, that is the Man who re- 
 storeth men and maketh them again what man 
 was in the beginning when he came from God’s 
 hands. Behold, that is the Man, the God inear- 
 nate, who maketh men partakers in the divine 
 nature; that is the perfect Man, for all others 
 are men no longer—they can and shall, however, 
 become men once more through Him.—It is note- 
 worthy that God's Son must die because He was 
 God's Son, and acknowledged and affirmed Himself 
 to be the Son of God.—A pious judge will never 
 boast of his authority, for it is not his, but be- 
 longs to justice and law.—Pilate vaunted his 
 power so, and yet was so impotent, so tottering, 
 that every wind, every menace, cast him to the 
 ground and dispersed his power.—He was al- 
 ways endeavoring, always intending and never 
 performing. The foes strive too, and strive more 
 earnestly and more zealously than thou with thy 
 half will.—But thou, O pious soul, when the 
 
a 
 
 CHAPS. XVIII. 28-40 —XIX. 1-16. 
 
 577 
 
 world, when sin tempteth thee and provoketh 
 thee to do something hostile to God and Jesus, 
 do thou ask: Shall I crucify my King? 
 
 Hevener: Christ’s crown of thorns and the 
 crowns of the princes of this world afford matter 
 for careful comparison. In respect of outward 
 appearance, the former is disgraceful and ago- 
 nizing, and the latter gloriously radiant, envied; 
 ‘but in respect of reality, the former is bought 
 with the wearer’s own blood, the laiter purchased 
 oft-times with the blood of subjects; the former 
 atoken of the utterly self-sacrificing, all sorrows- 
 enduring Martyr, the latter a sign of ambition 
 that gratifies itself only; the former wins sal- 
 vation and freedom for the human race, the lat- 
 ter often bring woes and bondage upon men; 
 the former beams eternally before God and leads 
 to heavenly glory, the latter soon fade away and 
 procure for those that wear them no honor in the 
 presence of God, but frequently rejection trom that 
 presence. (Comp. Lavarer Pontius Pil. iv. 21.)— 
 Pilate is restless, he goes in and out.—BSehold, 
 what aman! Hece Momo! Words of many mean- 
 ings! (Comp. Lavater, Pontius Pilatus, iv. 24- 
 78).—One of the choicest paintings in the Diissel- 
 dorf Gallery is (was) an #ece homo with the Latin 
 inscription: All this 1 did for thee; what doest 
 thou for Me? Zinzendorf was greatly affected 
 at the sight of this picture; he is minded that 
 he would not be able himself to make much re- 
 sponse to this query, and he prays his Saviour 
 to pull him forcibly into the fellowship of His 
 sufferings if he be inclined to remain without.— 
 Ver. 11. Pilate had encroachetl upon the rights 
 of the heavenly Father, Jesus protects the honor 
 of His Father. Even Pilate’s power Jesus recog- 
 nizes as a divine ordinance. Everything is of 
 God, even the power of an unjust authority. 
 Good men are never delivered up to it unless 
 God wills their delivery. A distinction must he 
 made between the work of God and that of Pi- 
 late. The guilt of the High Council was greater 
 than that of Pilate, because they had a better in- 
 sight into religion, into God’s counsel and pro- 
 mise, Jesus’ deeds and holiness. At the same 
 time the “greater sin” awards blame implicite to 
 Pilate: he too had sin.—Earthly power is peri- 
 lous; let not him who has it presume upon it, or 
 him who has it not, desire it.—Luruer, xvi. 61: 
 «The Jews said, we have no king, and their say 
 ing has come to be such earnest that they must 
 (eternally?) be without a king.” 
 
 Krummacugr. Lhe Suffering Christ, a Passion 
 Book. Bielefield, 1854 (Trans. into English by 
 Siumuel Jackson. Boston, 1868). Christ before 
 Pilate.—Christ a King.—What is Truth ?-—The 
 Lamb of God.—The Great Spectacle: Zece Ho- 
 mo! etc., pp. 378-690. : 
 
 [Craven; From Aucustine: Chap. xviii. Ver. 
 28. O impious blindness! They feared to be de- 
 filed by the judgment hall of a foreign Prefect ; 
 to shed the blood of an innocent brother they 
 feared not.—Ver. 30. Ask the freed from unclean 
 spirits, the blind who saw, the dead who came to 
 life again, and, what is greater than all, the fools 
 who were made wise, and let them answer, whe- 
 ther Jesus was a malefactor. But they spoke, of 
 whom He had Himself prophesied in the Psalms, 
 They rewarded Me evil for good.—Ver. 36. All that 
 are born again in Christ, are made a kingdom 
 
 37 
 
 not of this world. Thus hath God taken us out 
 of the power of darkness, and translated us into 
 the kingdom of His dear Son.—Ver. 37. But 
 when Christ bears witness to the truth, He bears 
 witness to Himself; as He said above, J am the 
 (ruth —Chap. xix. 5. And Pilate saith unto them, 
 Lehold the Man! as if to say, If ye envy the King, 
 spare the outcast. Tgnominy overflows, let envy 
 subside.—Ver. 11. So Heanswers. When He was 
 silent, He was silent not as guilty or crafty, but 
 as a sheep ; when He answered, He tanght as a 
 shepherd. From Curysostom: Chap. xviil. 
 ver. 86. He means that He does not derive Eis 
 kingdom from the same source that earthly kings 
 do; butthat He hath His sovereignty from above; 
 inasmuch as He is not mere man, but far greater 
 and more glorious than man; /f My kingdom were 
 of this world, then would my servants fight that 1 
 should not be delivered to the Jews; here He shows 
 the weakness of an earthly kingdom, that it has 
 its strength from its servants, whereas that 
 higher kingdom is sufficient to itself, and wanting 
 in nothing.—When He says, My kingdom is not 
 from hence, He does not deprive the world of His , 
 government and superintendence, but only shows 
 that His government is not human and corrupti- 
 ble.—Chap. xix. 7. They kill Him for the very 
 reason for which they ought to have worshipped 
 Him.—Ver. 15. We have no king but Cesar; With 
 one accord they denied the kingdom of God, and 
 God suffered them to fall into their own condem- 
 nation; for they rejected the kingdom of Christ, 
 and called down upon their own heads that of 
 Ceesar. From Breve: Chap. xix. 2. Though 
 the soldiers did this in mockery, yet to us their 
 acts have ameaning; for by the crown of thorns 
 is signified the taking of our sins upon Him, the 
 thorns which the earth of our body brings forth; 
 and the purple robe signifies the flesh crucified. 
 From Aucurin: Chap. xviii. Ver. 38. He did 
 not wait to hear the reply, because he was unwor- 
 thy to hear it. From THeorHyLact: Chap. 
 xviii. ver. 36. He says, from hence, not here; be- 
 cause He reigns in the world, and carries on the 
 government of it, and disposes all things accord- 
 ing to His will; but His kingdom is not from 
 below, but from above, and before all ages.— 
 Ver. 38. Pilate said unio Him, What is truth? 
 For it had almost vanished from the world, and 
 become unknown in consequence of the general 
 unbelief. From Herbert: Chap. xviii. ver. 
 40. 
 
 Thou who condemnest Jewish hate, 
 For choosing Barabbas, a murderer, 
 3efore the Lord of glory; 
 Look back upon thine own estate, 
 Call home thine eye (that busy wanderer)— 
 That choice may be thy story. 
 
 [From Burxirr: Chap. xviii. ver. 28. When 
 persons are over-zealous for ceremonial observ- 
 ances, they are oftentimes too remiss with refe- 
 rence to moral duties.—Vers. 29, 80. When we 
 lie under calumny and unjust imputation, we 
 imitate Christ, who opened not His mouth but 
 committed His cause to Him that judgeth up- 
 rightly. [He defended Himself before the High- 
 Priest.]—Ver. 36. It is a clear evidence that 
 Christ’s kingdom is spiritual, inasmuch as it is 
 not carried on by violence and force of arms, as 
 worldly kingdoms are, but by spiritual means 
 and methods.—Ver. 87. Observe 1. The domi- 
 
578 
 
 nion and sovereignty of Jesus Christ,—He has a 
 kingdom: My kingdom; 2. The condition and 
 qualification of this kingdom, negatively expres- 
 sed: not of this world; ὃ. The use and end of 
 this kingdom, that the truth may have place 
 among the children of men for their salvation: 
 to this end was I born, and came into the world, to 
 bear witness ynto the truth; 4. The subjects of 
 Christ’s kingdom declared: Hvery one that is of 
 the truth, heareth My voice.—Ver. 38. What is 
 truth? A most noble and inportant question, 
 had it been put forth with an honest heart, with 
 a mind fairly disposed for information and satis- 
 faction.—Ver. 40. No persons, how wicked and 
 vile soever, are so odious in the eyes of the ene- 
 mies of God as Christ Himself was, and His 
 friends and followers now are.—Cnhap. xix. 1. It 
 is a vain apology for sin, when persons pretend 
 that it was not committed with their own con- 
 sent.—Vers. 2, 3. What they did in jest, God 
 permitted to be done in earnest.—Ver. 5. Thorns 
 and briers shall the earth bring forth, Gen. iii. 
 18. Christ, by His bitter and bloody sufferings, 
 has turned all the curses of His people into 
 crowns and blessings. In spite of all malice, 
 innocence shall fina some friends and abettors ; 
 rather than Christ shall want witnesses, Pilate’s 
 mouth shall be opened for His justification.—Ver. 
 6. The chief priests and elders ‘* persuaded the 
 multitude :” Woe be to the common people, when 
 their guides and leaders are corrupt; and woe be 
 unto them much more, if they follow their wicked 
 and pernicious counsels.—Vers. 7, 8. Serious 
 thoughts of a Deity will s:rike terror even into a 
 natural conscience, especially when the sinner is 
 following a course which his own judgment can- 
 mot approve.—Ver. 10. It is the great sin and 
 snare of men in power, to forget from Whom they 
 derive their power, and to think that they may 
 employ it as.they please.—Ver. 11. He that de- 
 livereth Me unto thee, hath the greater sin; the 
 greater means of light and knowledge persons 
 sin against, the more aggravated is their guilt, 
 and the more heightened will be their condemna- 
 tion.—Ver. 12. Hypocrites within the pale of the 
 visible church may be guilty of such tremendous 
 acts of wickedness as the conscience of an Infi- 
 del and Pagan boggle at and protest against.— 
 Conseience bids him spare, popularity bids him 
 kill.—Vers. 12, 18. The natural consciences of 
 men, and their innate notions of good and evil, 
 may carry men on a great way in opposing that 
 which is a bare-faced iniquity; but at last either 
 fear or shame will over-rule, if there be not a 
 superior and more noble principle. 
 
 [From M. Henry: Chap. xviii. 28. Then led they 
 Jesus from Caiaphas unto the hall of judgment ; 
 They took this course that He might be put to 
 death 1. More legally and regularly; 2. More 
 safely ; 3. With more reproach to Himself by the 
 death of the cross; 4. With less reproach to them; 
 thus many are more afraid of the scandal of an 
 ill thing, than of the sim of it.—Two things are 
 here observed concerning the prosecution: 1. 
 Their policy and industry therein; 2. 
 superstition and vile hypocrisy.—Ver. 29. Look- 
 ing upon Pilate as a magistrate, here are three 
 things commendable in him: 1, His diligent and 
 close application to business; men in public 
 trusts must not love their ease; 2. His con- 
 
 Their 
 
 TIE GOSPEL ACCORDING TO JOHN. 
 
 descension to the humor of the people, and re- 
 ceding from the honor of his place, to gratify 
 their scruples ; he goes out to them; for when it 
 is for good, we should become all things to all men; 
 ὃ. His adherence tothe rule of justice in de- 
 manding the accusation, suspecting the prosecu- 
 tion to be malicious.—Ver. 31. If the Jews have 
 no power fo put any man to death, where is the 
 sceptre? Yet they ask not, Where is the Shiloh ? 
 —Ver, 32. Even they who designed the defeating 
 of Christ’s sayings, beyond their intention were 
 made serviceable to the fulfilling of them by an 
 over-ruling hand of God.—It is likewise deter- 
 mined concerning us, though not discovered to 
 us, what death we shall die, which should free us 
 from all disquieting cares about that matter.— 
 Ver. 385. Am Ja Jew? Good names often suffer 
 for the sake of the bad men that wear them. It 
 is sad, that when a Turk is suspected of dis- 
 honesty, he should ask, ‘* What! do you take me 
 for a Christian?’’—Christ, in His religion, still 
 suffers by those that are of His own nation, even 
 the priests, that profess relation to Him, but do 
 not live up to their profession.—Ver. 36. My 
 kingdom is not of this world; 1. Its rise is not from 
 this world; it is not by succession, election, or 
 conquest, but by the immediate and special de- 
 signation of the divine will and counsel; 2. Its 
 naturc is not worldly; it is a kingdom within 
 men; 8. Its guards and supports are not worldly ; 
 its weapons are spiritual; 4. Its tendency and 
 design are not worldly ; 5. Its subjects, though 
 they are 7m the world, yet are not of the world.— 
 Ver. 37. The good confession which our Lord Je- 
 sus witnessed before Pontius Pilate, 1 Tim. vi. 13. 
 ——Though Christ took upon Him the form of a ser- 
 vant, yet even then He justly claimed tlfe honor 
 and authority of a king.—Christ’s errand into the 
 world, and His business in ‘he world, were to bear 
 witness to the truth: 1. To reveal it, chap. i. 18; 
 vil. 26; 2. To ccnfirmit, Rom. xv. 8.—Learn 1. The 
 foundation and power, the spirit and genius, of 
 Christ’s kingdom, is truth, divine truth; 2. The 
 subjects of this kingdom are those that are of the 
 truth.—Ver. 39. Pilate was willing to trim the 
 matter and please all sides; and was governed 
 more by worldly wisdom than by the rule of 
 equity.—Ver. 40. The enemies of Christ’s holy 
 religion ery it down, and so hope to run it down; 
 witness the outcry at Ephesus, Acts xix. 34.— 
 There is cause to suspect a deficiency of reason 
 and justice on that side which calls in the as- 
 sistance of popular tumult.—NVow Barabbas was 
 a robber; Sin is a robber, every base lust is a rob- 
 ber, and yet foolishly chosen rather than Christ, 
 who would truly enrich us.—Chap. xix. 1. This 
 pain and shame Christ submitted to for our sakes ; 
 1. That the Scripture might be fulfilled, Is. liii. 
 5, etc.; 2. That by His stripes we might be healed, 
 1 Pet. ii. 24; 8. That stripes, for His sake, might 
 be sanctified, and made easy to His followers.— 
 Vers. 1-3. See and admire 1. The ivincible 
 patience of a sufferer; 2. The invincible loye and 
 kindness of a Saviour.—He that bore these sham 
 honors, was recompensed with real honors, and so 
 shall we be, if we patiently suffer shame for Him. 
 Ver. 5. Did He go forth thus bearing our re- 
 proach? Let us go forth to Him bearing His re- 
 proach, Heb, xiii. 18.—Behold the Man; It is good 
 for every one of us, with an eye of faith to be- 
 
CHAPS. XVIII. 28-40.—XIX. 1-16. 
 
 hold the Man Christ Jesus ‘n His sufferings, 
 ‘Behold Him, and 1. Be suitably affected with 
 the sight; 2, Mourn because of Him; 8. Love 
 Him; be still looking unto Jesus.”’-—Ver. 6. Did 
 their hatred of Him sharpen their endeavors 
 against Him, and shall not our love to Him 
 quicken our endeavors for Him and His king- 
 dom ?—Pilate had not courage enough to act ac- 
 cording to his conscience, and his cowardice be- 
 trayed him into a snare.—Ver. 7. In yain did 
 they boast of their law, when they abused it to 
 such bad purposes.—Ver. 8. Pilate fears lest he 
 should run himself into a premunire.—Vers. 10, 
 11. When Pilate used his power, Christ silently 
 submitted to it; but when he grew proud of it, 
 He made him know himself.—Ver. 11. All sins 
 are not equal; but the guilt of others will not 
 acquit us, nor will it avail in the great day to 
 say, that others were worse than we, for we are 
 uot to be judged by comparison, but must beur 
 our own burden.—Ver. 12. It never does well, 
 when our resolutions to doour duty are swallowed 
 up in projects how to doit plausibly and con- 
 veniently. If Pilate’s policy had not prevailed 
 above his justice, he would not have been long 
 seeking to release Him, but would have done it. 
 —aA few madmen may out-shout many wise men, 
 and then fancy themselves to speak the sense 
 (when it is but the nonsense) of a nation, or of 
 all mankind.—It has always been the artifice of 
 the enemies of religion, to represent it as hurtful 
 to kings and provinces, when it would be highly 
 beneficial to both.—Ver. 13. They that bind up 
 their happiness in the favor of men, make them- 
 selves an easy prey to the temptations of Satan. 
 —Ver. 15. Had not Christ interposed, and been 
 thus rejected of men, we had been for ever rejected 
 of God.—Ver. 16. Then delivered he Him therefore 
 unto them to be crucified; lt is common for those 
 who think to keep themselves from greater sins 
 by venturing upon lesser sins, to run into both. 
 From Scorr: Chap. xviii. 80, 81. Those who 
 are scandalously unjust, frequently expect credit 
 for their regard to justice; and are greatly af- 
 tronted to be suspected of the least crime, while 
 actually committing the greatest, 2 Sam. xx. 8- 
 10, 20-22.—Ver. 38. Numbers give Jesus and His 
 people a good word, who will not join them, or 
 venture anything in His cause.—Numbers com- 
 mit injustice for fear of their dependents, and 
 from a desire of popularity.—Ver. 40. Let us 
 beware of deliberately sparing our lusts, (those 
 robbers of God, and murderers of the soul,) thus 
 erucifying Christ afresh, and putling Him to 
 open shame.—Chap. xix. 1-16. The conflict be- 
 tween convictions and corrupt affections, is often 
 strong; but where faith is wanting, the world 
 will get the victory.—Those rulers of every de- 
 scription, who have sat in judgment on Christ 
 and His servants, will soon stand before His 
 tribunal. From A. Ciarke: Chap. xviii. 28- 
 40. The most that we can say for Pilate, is, that 
 he was disposed to justice, but was not inclined 
 to hazard his comfort or safety in doing it. He 
 was an easy, pliable man, who had no objection 
 to doing a right thing, if it should cost him no 
 trouble; but he felt no disposition to make any 
 sacrifice, even in behalf of innocence, righteous- 
 ness, and truth. From A Prain COMMENTARY 
 (Oxford): (hap. xviii. 86. Our Saviour does not 
 
 579 
 
 say that He has no earthly kingdom ; but that 
 His kingdom is not of earthly origin.—Ver. 37. 
 Every one that is of the truth heareth My voice; * Be- 
 ing of the truth” implies belonging to it; being 
 mastered by it; taken up into it: it implies the 
 being possessed by a principle which moulds that 
 wherein it dwells to itself, as the weaker is held 
 by the stronger; even the possession of the soul 
 by the very Essence of Being and of Life, mani- 
 fested in the person of the Son, and administered 
 by the Holy Ghost.—Ver. 88. ‘* Probably Pilate 
 thought that Jesus professed only to add one 
 more to the list of philosophies, or systems of 
 ideas, and turned away from it in sickness of 
 heart.” (Archdeacon Grant.)—Ver. 40. ‘“ His 
 own, they among whom He had gone about all 
 His lite long, healing them, teaching them, feed- 
 ing them, doing them all the good He, could; it 
 is they that ery, ‘Not this Man, but Barabbas!’” 
 (Bishop Anprews. )—Ch. xix. 2. And the soldiers 
 plaited a crown of thorns and put it on His head; 
 **A most unquestionable token this, that Christ’s 
 kingdom was not of this world, when He was 
 crowned only with thorns and briars, which are 
 the curse of the earth.” (Ligurroor.)—Ver. 5. 
 Behold the Man! As if he said,—Behold the 
 afflicted and tortured object of your malice and 
 cruelty; “ἃ worm, and no man.” If ye have 
 lhnman hearts, ye cannot behold such a dismal. 
 spectacle without commiseration!—Ver. 6. Mon- 
 strous that a heathen should have had thus to 
 remonstrate with the chief priests of a nation 
 taught of God!—Vers. 8, 9. The heathen Procu- 
 rator again puts the descendants of Abrabam io 
 shame. Like Gamaliel he is seized with a salu- 
 tary apprehension “lest haply he be found even 
 to fight against God.”—Ver. 10. ‘Pilate further 
 condemns himself in servilely yielding to a popu- 
 lar clamor, after so plainly declaring his own 
 absolute, unfettered authority.” (Gnrorius.)— 
 Vers. 12, 18. Pilate fears less to put the Son of 
 God to death, than to incur the Roman Empe- 
 ror’s displeasure. 
 
 [From Krummacuer: Ch. xviii. 28. They pur- 
 posely push Him into the house they deemed 
 unclean, and thus tangibly and symbolically ex- 
 pel Him as a publican and sinner from the com- 
 mouwealth of Israel; but all this was to happen 
 thus, in order that Christ’s character as the 
 sinner’s Surety might become increasingly ap- 
 parent, and every one perceive in Him the Man 
 who, by virtue of a mysterious transfer, had 
 taken upon Himself everything that was con- 
 demnatory in us.—Who is not acquainted with in- 
 dividuals who scrupulously abstain from worldly 
 amusements, and carefully avoid coming into 
 social contact with the worldly-minded, who not 
 only vie with the world in the arts of dissimu- 
 lation, uncharitable judgment of others, and 
 hateful scandal, but even go beyond it ?—The life 
 of godliness is a harmonious organization, and 
 not a sticking together of single acts of piety.— 
 Ver. 80. Though they were endeavoring to mur- 
 der innocence and do the devil’s work, yet because 
 they do it, it must be right and blameless.—Vers. 
 36, 37. Christ is a King; you are, therefore, not 
 in error who wear His uniform, and have trusted 
 your life and destiny to His hands.—He does pot 
 say that His Kingdom makes no claim eventually 
 to the government of the whole world, or He 
 
580 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 eee ον ae kL a SS Sea eee ee 
 
 would have denied more than was consistent with 
 the truth; He only asserts that His government 
 was not of ¢his world, and clearly intimates 
 by laying the emphasis on the word * (his,” that 
 another zon than the present would certainly 
 see His delegates seated on the thrones, and His 
 word and Gospel the Magna Charta of all na- 
 tions. It is particularly to be observed that in 
 the sentence, ‘‘ Now is My Kingdom not from 
 hence,” the word ‘‘now” evidently refers to a 
 period in which His Kingdom should occupy a 
 position very different from what it did at that 
 time.—Those who hear His voice are citizens of 
 His Kingdom.—The expression, every one that is 
 of the truth, betokens an inward preparation for 
 conversion which no one experiences without the 
 operation of ‘‘preventing grace.’—Ver. 38. 
 What is truth? A seeking after truth belongs to 
 human nature, and is wont to be the last reature 
 of it that perishes.—In Pilate there was dcubt- 
 less something of the proud philosopher, some- 
 thing of worn-out indifference, something of the 
 professed skeptic, something of the frivolous 
 tree-thinker and scoffer,and something of the 
 hasty, jealous and haughty blusterer; but still 
 
 there is something beside this, something better 
 
 and nobler—an unperverted, inquiring mind—a 
 jionging for deliverance. (If this last be true, 
 would not Christ have answered ?—E. R. C.).— 
 Vers. 88, 89. Pilate stands as a warning example 
 of the consequence of endeavoring to satisfy 
 God and the world: We meet with Pilate under 
 various forms; many a one has placed himself, 
 like him, in a situation in which he must either 
 set Barabbas free, or give up the Saviour, be- 
 cause he was deficient in courage to brave every 
 danger for Christ’s sake; many reckoning, like 
 Pilate, on the instinctive moral feelings of the 
 multitude, with whom they do not wish to be at 
 variance, have cowardly asked, ‘* Which will you 
 choose, right or wrong?’ and the unexpected 
 reply has been thundered back, ‘‘ We choose re- 
 bellion and treason.’’—Ver. 40. Not this man, but 
 Barabbas; Such is the world’s favor, and so 
 little truth is there in the saying, ‘‘ The voice 
 of the people is the voice of God.’’—Barabbas 
 does not stand before us merely as an individual; 
 he represents, allegorically, the human race 
 in its present condition bound in the fetters of 
 the curse of the law till the day of judgment. 
 Before he was presented with Jesus to the peo- 
 ple’s choice, every prospect of escape had been 
 cut aff; and such is also our case. It is now 
 Barabbas or Jesus: if Jesus is set at liberty 
 Barabbas is inevitably lost; if the former is re- 
 jected, then, hail to thee, Barabbas, thou art 
 saved! His ruin is thy redemption; from His 
 death springs thy life,—‘*God made Him to be sin 
 for us who knew no sin, that we might be the 
 righteousness of God in Him;”’ in Barabbas’ de- 
 liverance we see our own.—Ch. xix. vers. 1-5. 
 There is a closer connection between the garden 
 of Eden and the Roman Preetoriumthan might 
 at first sight be supposed; debts incurred in 
 Eden are there liquidated, and sins committed 
 in Paradise are there atoned for. What ought 
 to have been the fate of Adam for lusting after 
 the forbidden fruit, and for his impious infringe- 
 ment of God’s prerogatives? At least, the 
 scourge instead of sensual delight; ἃ cyown of 
 
 thorns instead of the longed for diadem; and a 
 robe of mockery instead of the imperjai purple. 
 —Does not Christ still wear, ia a hundred dif- 
 ferent furms, the purple rebe and crown of 
 thorns in the world? Is He not exposed to pub- 
 lic ridicule and treated as a liar and an enthu- 
 siast because {fe bears witness to His super- 
 human dignity? Is not His name, even to 
 this day, proscribed by thousands, like scarcely 
 any other? Does not an irenical smile dart 
 acress the lips of many, when it is mentioned 
 with reverence and fervor ?—The words, Behold 
 the Mun, point not only to what is past, they have 
 also a condemning reference to the present. 
 Alias, the world has become a Gabbatha! The 
 thorn-crowned martyred form exhibited there 
 mutely condemns us all without distinction.— 
 Behold the Man: In the mock robe in which He 
 stands before you, He gains victories which He 
 never could have won in the sumptuous robe of 
 His divine’ majesty; in it He overcomes eternal 
 justice, the irrevocable law, sin, Satan, death; 
 lt is a strange ornament that decks His head—in 
 this wreath He possesses and uses a power of 
 which He could not boast while adorned only 
 with the crown of Deity ; in the latter He could 
 say to the dying thief only ‘“* Be thou accursed ;” 
 in the former He is able to say to him, ‘ This 
 day shalt thou be with Me in Paradise;” in the 
 former He certainly reigned, but over a hope- 
 lessly ruined race, devoted to destruction; in 
 the diadem of thorns, He rules over a world re- 
 plete with great and glorious anticipations: A 
 feeble reed is His rod of office, but with the 
 Sceptre of Omnipotence, which He wielded from 
 the beginning, He did not perform the wonders 
 which He works with this mark of abasement 
 and weakness; true, the gates of hell opened for 
 transgressors at a wave of the former; but when 
 He sways the latter, the doors of the paradise 
 they have forfeited open for them; with the 
 former, He was Lord over mankind only as a Jost 
 race destined for the slaughter; with the latter, 
 He now tends a flock of them called to eternal 
 salvation. Can you mistake the Conqueror of 
 the world in Him whom you see before you—the 
 “stronger”? who takes away the spoils and armor 
 of the “strong man,” and makes an end of all 
 opposing authority? In the same attire in which 
 He there yields Himself up to the world, He 
 continues to overcome it; the sight of the suffer- 
 ing Saviour is still the mighty power which 
 silently changes lions into lambs, breaks and 
 melts the strong heart, and prepares the way for 
 His most glorious achievements: Thus arrayed 
 He exhibits Himself in the cell of the contrite 
 penitent, and how is the heart of such an one re- 
 lieved, for He bare our iniquities; to the sorely 
 tempted, and renders their victory secure: to 
 the grievously afflicted, and they exclaim, 
 “Through the cross to the crown;” to His 
 children despised and rejected by the world, 
 and they exclaim, ‘‘ We desire no other array 
 from you than that in which you once clothed 
 our Glorious Head ;” to those grieved at base 
 ingratitude and coldness, and their sorrow turns 
 to deep confusion at their desire for human 
 praise ; to those of His flock seduced by the al- 
 lurements of the world, and restores them.—Vers 
 12-16. Pilate is compelled to take the part of the 
 
αι δ’. XVIII. 28-40.—XIX. 1-16. 
 
 Holy One to the setting aside of all private con- 
 siderations, or to afford his sanction to the most 
 cruel and bloody deed the world ever witnessed ; 
 The case is similar with us; if we refuse to do 
 Him homage, we are compelled to aid in crucify- 
 ing Him.—We find in Pilate a degree of humanity 
 and susceptibility for something better; God, in- 
 deed, will judge him, but not with the lukewarm 
 who disgust Him, and whom like the Laodiceans, 
 He will spew out of His mouth.—Who could be 
 able to forma correct idea of the spectacle, and 
 yet believe that divine justice rules the world, if 
 we were permitted to behold our Saviour only in 
 His own person, und not at the same time as 
 Mediator and High Priest ! 
 
 From Barnes: Ch. xviii. 38. Pilate saith unto 
 Him, What is truth? Thousands ask the question 
 in the same way. They have a fixed contempt 
 for the Bible; they deride the instructions of 
 religion; they are unwilling to znvestigate, and to 
 wait at the gates of wisdom; and hence, like 
 Pilate, they remain ignorant of the great Source 
 of truth, and die in darkness and in error:—Ch. 
 xix. 4. The highest evidence was given that the 
 charges were false, even when He was con- 
 demned to die.—Ver. 6. When men are determined 
 en evil, they cannot be reasoned with ; thus sin- 
 ners go in the way of wickedness down to death. 
 —Ver. 11. How many men in office forget that 
 God gives them their rank, and vainly think that 
 it is owing to their own talents or merits, that 
 they have risen to that elevation.—The provi- 
 dence of God was remarkable in so ordering 
 affairs, that a man, flexible and yielding like 
 Pilate, should be entrusted with power in Judea. 
 He so orders affairs that the true character of 
 men shall be brought out, and makes use of that 
 character to advance His own great purpose. 
 From Jacobus: Ch. xviii. 38. What is truth? 
 This is the kind of questioning which the world 
 makes. It is rather a taunt thrown out against 
 Christ and His religion—it waits for no answer. 
 —I find in Him no fault at all; How many are 
 willing to pronounce Him innocent, but rebel at 
 the thought of relying on Him for salvation.— 
 Ch. xix. 5. Behold the Man! Pilate pointed to 
 Him as a spectacle calculated to move them.— 
 Ver. 11. Christ acknowledges that Pilate’s power 
 is given him from on high. 
 
 531 
 
 -- 
 
 [From Owen: Ch. xviii. 87. This shows that 
 the kingly domain of Jesus was in the domain 
 of truth, that His followers were those who re- 
 ceived the truth in the love of it, and that from 
 all who were the subjects of truth, would be 
 rendered to Him the most implicit obedience.— 
 Ver. 38. The conversation had taken too serious 
 a turn to suit Pilate’s pleasure; he therefore 
 waits for no reply.—‘‘ Pilate mocks both—the 
 Witness to the Truth, and the haters of the 
 Truth.” (AnFrorp.)—Ver. 40. ‘Thus was Jesus 
 the goat upon which the Lord’s lot fell, to be 
 offered for a sin-offering.” (LuTHarpr after 
 Krarrt.)—Ch. xix. 14. Behold your King! It isno 
 longer, Behold the Man! to excite their sympathy 
 and effect His release. [Every emotion of tender- 
 ness, every principle of honor and justice, is now 
 lost in the desire to evince his loyalty to Cesar, 
 and shield himself from an accusation like that 
 threatened in ver. 12.—Ver. 15. We have no king 
 but Cesar; To such a depth of degradation did 
 these chief men of the nation descend, in their 
 hellish desire to rid themselves of Jesus. 
 
 [Chap. xvili. vers. 13, 24, 29, 40 (Matt. xxvii. 
 1; Mark xv. 1; Luke xxiii. 7). Our Lord was 
 tried and condemned by every power having, or 
 that might be supposed to have, authority over 
 Him—Annas, Caiaphas, the Sanhedrin, Pilate, 
 Herod, the Populace—l. That it might be appa- 
 rent that He was condemned by every ecclesiasti- 
 cal and world power; 2. As prophetic of His fu- 
 ture rejection by every conceivable form of human 
 government.—Ver. 36. My kingdom is not of this 
 world—now is My kingdom not from hence; My 
 kingdom is not yet established; the present is, for 
 Me and My disciples, the period of submission 
 and patient endurance of wrong and suffering.* | 
 
 Ὁ [It is not denied that Christ, as God, had a kingdom which 
 existed from the beginning, nor that at His ascension He was 
 exalted ‘‘ Head over all things,” uor that [lis future earthly 
 kingdom is to be spiritual as well as political; it is simply 
 denied that His earthly kingdom (the kingdom here referred 
 to) was then (or now) established. To regard the viv as a 
 particle of inference, and not of time, is to suppose that our 
 Lord whispered into the ear of a heathen, in the privacy of the 
 Pi etorium (ver. 28), the great truth concerning His kingdom 
 which He concealed from His Apostles, not twelve hours be- 
 fore, at the institution of the Supper, Luke xxii. 29; and 
 again concealed throughout the forty days during which He 
 gave them instruction concerning “the things pertaining to 
 the kingdom of God,” Acts i. ὃ, 6, 7!—E. R. C.] 
 
582 THE GOSPEL ACCORDING TO JOHN. 
 Se eee 
 
 Iv. 
 
 CHRIST ON GOLGOTHA THE LIGHT OF SALVATION, OR THE GLORIFICATION OF THE CURSE OF THE OLD 
 WORLD. CHRIST THE CROSS-BEARER. THE-CRUCIFIED IN THE MIDST OF THE CRUCIFIED. THE 
 SUPERSCRIPTION: THE KING OF THE JEWS, A WRITING OF DISGRACE CHANGING INTO A WRITING 
 OF HONOR. THE BOOTY OF THE SOLDIERS, ALSO A FULFILMENT OF SCRIPTURE. THE INSTITUTION 
 OF DEPARTING LOVE. THE LAST DRAUGHT. THE WORD OF VICTORY: IT IS FINISHED! 
 
 Cuap. XIX. 17-30. 
 (Matt. xxvii. 82-56; Mark xv. 20-41; Luke xxiii. 26-49). 
 
 And they [They therefore, οὖν} took Jesus and led him away.! 
 17 And he bearing his [own]? cross went forth into a place called the place of a skull 
 [the so called Place of a Skull, εἰς τὸν λεγόμενον Apavtov Τόπον] which is called 
 18 in the [omit the] Hebrew Golgotha:? Where they crucified him, and two others 
 with him, on either side one [and with him two others, one on each side}, and Jesus 
 in the midst. 
 19 And Pilate wrote [also, za/] a title [or, an inscription], and put zt on the cross. 
 And the writing was, JESUS OF NAZARETH [THE NAZARENE, ὁ Nafo- 
 20 patos] THE KING OF THE JEWS. This title then read many of the Jews; 
 for the place where Jesus was crucified was nigh to the city: and it was written 
 21 in Hebrew, and Greek, and Latin [in Hebrew, Roman, Greek]. Then [There- 
 fore] said the chief-priest of the Jews to Pilate, Write not, The King of the Jews; 
 but that he said, Jam King of the Jews. Pilate answered, What I have written I 
 have written. 
 
 Then the soldiers, when they had crucified Jesus, took his [upper] garments, and 
 made four parts, to every soldier a part; and also his coat [the inner garment, tu- 
 nic, τὸν χιτῶνα]: now the coat was without seam [but the tunic was seamless, 
 ἄραφος], woven from the top throughout. They said therefore among themselves, 
 Let us not rend it, but cast lots for it, whose it shall be: thatthe Scripture might 
 be fulfilled, which saith, ‘They parted my raiment [garments] among them, and for 
 my vesture they did cast lots.’ [Ps. xxii. 18.] These things therefore the soldiers did. 
 
 bo bo bo 
 C2 Wo bo 
 
 bo 
 Ho 
 
 25 Now there stood by the cross of Jesus his mother, and his mother’s sister [Salome, 
 John’s mother, see the Exeg.], Mary the wife of Cleophas [Clopas, ἡ τοῦ Adoxa], and 
 
 26 Mary [the, 7] Magdalene. When Jesus therefore saw [Jesus therefore seeing] his 
 mother, and the disciple standing by, whom he loved, he [omit he] saith unto his 
 
 27 mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! 
 And from that hour that [the, ¢] disciple took her unto his own home. 
 
 28 After this, Jesus knowing that all things were now accomplished [finished, τετέ- 
 λεσται, as ver. 80], that the Scripture might be fulfilled [accomplished, τελειωδῇ} 
 
 29 saith, I thirst. Now [omit Now|* there was set a vessel full of vinegar: and they 
 filled a sponge with vinegar, and put ἐξ upon hyssop, and put i to his mouth [so 
 putting a sponge filled with the vinegar upon a stalk of hyssop, they raised it to 
 
 30 his mouth]. When Jesus therefore had received the vinegar, he said, It is finished: 
 and he bowed his head, and gave up the ghost [yielded up his spirit]. 
 
 Σ TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 16.—[The words καὶ ἀπήγαγον after τὸν Ἰησοῦν are doubtful. See the Text. Nore on ver. 16 in the preceding 
 section, with which Dr. Lange connects this clause.—P. 8.] 
 
 2 Ver. 17.—The reading αὑτῷ τὸν σταυρόν, in accordance with B. L. X. Sin., Vulgate, Itala, Origen in Lachmann, 
 Tischendorf. [αὑτῷ is dat. commodi, carrying the cross for Himself, or His own cross. The text. rec. reads τὸν σταυρὸν αὑτοῦ, 
 His ¢ 958.—P.3. 
 
 8 Ver. 17.—[ Different spe.lings: Γολγοθὰ (Alford, Tischendorf ), PoAyo@a (Westcott and EF rt), PoAyora, Τολγόθ, etc. See 
 
 ‘fischendort. In Chaldee ΝΛ), Gitlgotha, in Hebrew Γ 5), Gitigoleth, in Greek κρανίον, t.e., Skull. The Vulgate 
 
 casing SS Ay Syn 3 we 
 translates the word in all cases Culvaria (fem. ἡ. e., skull), from which our Calvary is derived. Comp. Jerome in Matt. xxvii. 
 83: “Golgotha, quod est Calvarizx locus.’ The Τὸ V., following the Vulgate, uses Calvary only once, Luke xxiii. 33, for the 
 
CHAP. XIX. 17-30. 583 
 
 Greek κρανίον (a diminutive of κρᾶνον), a skull. In the three places where the term Golgotha occurs, viz., Matt. xxvii. 
 83; Mark xv. 28; John xix. 17, the E. V. retains the Hebrew form, which, in our passage, is necessary on account of the 
 Ἕβραϊστί. ‘The popular expression * Mount Calvary,” is probably of monastic origin and has no foundation in the Evan- 
 gelists, where Golgotha is simply called τόπος, “ἃ place,” or “the Place of Skull.” It was probably only a small, round and 
 barren elevation in the shape of a skull, and derived its name from its glovular form. Jerome (on Matt. xxvii. 33) informs 
 us of the tradition that the place derived its name from Adam, the head (skull!) of the human family (hence, probably tha 
 skull introduced in early pictures of the crucifixion), but he himself discredits it, and conjectures that it was so called as a 
 
 place of execution, on account of the capita damnatorum. But in this case the corresponding Greek name would have been 
 
 τόπος κρανίων, “place of skulls,” instead of tow. κρανίου, “pl. 
 of Luke xxiii. 33.—P. 8.] 
 
 4 Ver. 20.—Meyer: “ The probabilities are in favor of the 
 in accordance with B. L. X., Minuscules,ec.), from Pilate’s star 
 cal rise to it. The sin. supports it. ([Treg., Alf., Westc. and I 
 
 of a skull,” still less “a skull,” as in Hebrew and in the Greek 
 
 sequence “Efpaiortt, Ρωμαϊστί, Ἑλληνιστί (thus Tischendorf, 
 ydpoint.” This very consideration may have given an exegeti- 
 Το adopt the same order. Lange, with Lachmann, retains the 
 
 order of the text. τοῦς, which is supported by A.D. Vulg. Syr.—P. 8.] ᾿ 
 5 Ver. 29.—The οὖν is here omitted by Lachmann, in accordance with A. Β. L. X. Lachmann, supported by B. L. Xq 
 
 etc., gives an οὖν, instead of δὲ after οἱ. 
 
 EXEGETICAL AND CRITICAL. 
 
 [John’s account of the crucifixion is brief and 
 comprehensive, yet with several original details 
 of the deepest impert. On his relation to the 
 Synoptists in this section, see the full analysis 
 of Dr. Lange in Doeir. δ' Hihic. below, No. 1.— 
 P.8.] 
 
 Ver. 17. And bearing His own cross, efc. 
 Α ὑτῷ [tor Himself] τὸν σταυρόν emphasized. 
 [See Text. Norn, “ΔΒ conquerors bear their own 
 trophies, soChrist bears the symbol of His own 
 victory.”’—P. 8.] Thus He went forth [ég7A ver]. 
 Out of the city, Heb xiii. 12. 
 
 Golgotha. See Comm. on Matthew xxvii. 33. 
 
 [On the words Golgotha, Cranion, Calvaria, Cal- 
 vary, Mount (3) Calvary, see my Textruat Nore 3. 
 The yexed question of locality is fully discussed 
 by Dr. Lange and myself in the Commentary cn 
 Matthew, pp. 520, 521, with reference to the prin- 
 cipal arguments for and against the traditional 
 site of the crucifixion, 7. e., the spot where now 
 stands the Constantinian or, perhaps, post-Con- 
 stantinian ‘Church of the Holy Sepulchre,” which 
 lies within the walls of the present city and in 
 the north-western quarter, not far from the Da- 
 mascus Gate. Robinson is the chief authority 
 in opposition, G. Williams in defense, of the 
 popular tradition. The former has still the best 
 of the argument.* The other writers on the sub- 
 ject, Ritter, Raumer, Tobler, Winer, Schubert, 
 Bergren, Arnold, Kraft, Friedlieb, Furrer, Lange, 
 etc., among the Germans, Wilson, Barclay, Finley, 
 Olin, Lewin, Tristram, Stanley, Fergusson, etc., 
 among English and Americans, are divided in 
 opinion or leave the matter doubtful. James’ 
 Fergusson (art. Jerusalem in Smith’s Bible Dic- 
 tionary, and also in a special pamphlet On ‘the 
 Site of the Holy Sepulchre, in answer to the Edinb. 
 fev.) has recently propounded the startling 
 theory that the place of crucifixion was Mount 
 Moriah, on the very spot where now stands the 
 Mosque of Omar, or.as the Moslems eall it, the 
 Dome of the Rock; and, further, that this build- 
 ing is the identical church of the Holy Sepulchre 
 which Constantine erected over the rocky tomb 
 of Christ. But this theory, besides leaving the 
 disappearance of Constantine’s church and the 
 substitution of the present Church of the Holy Se- 
 pulchre unexplained, is set aside by the extreme 
 improbability that the temple area was outside of 
 the city and a place of execution. Lange is dis- 
 posed to identify Golgotha with the hill Goath, 
 
 */The traditional site has been defended quite recently 
 again by Furrer (art. Golgatha in Schenkel’s Bivel-Lexikon, 
 IL., 508).—P. 8.] 
 
 Jer. xxxi. 39, which was outside of the city, east of 
 the Sheep Gate. My colleague, Prof. Dr. Hitch- 
 cock, informs me that by personal examination in 
 1870 he came independently to the same con- 
 clusion. Perhaps it is best that the real locality 
 of crucifixion should be unknown: it is too holy 
 to be desecrated by idolatrous superstitions and 
 monkish impostures and quarrels such as, from 
 | the age of Constantine to this day, have disgraced 
 the Church of the Holy Sepulchre, to the delight 
 of Mohammedan Turks, and to the shameand grief 
 of Christians. The apostles and evangelists bare- 
 ly allude to the places of our Lord’s birth, death, 
 and resurrection: they fixed their eyes of faith 
 and love upon the great facts themselves, and 
 upon the ever-living Christ in heaven. Only this 
 118. more or less certain from the Gospels, wiz.: 
 ‘that the place of the crucifixion was owt of the 
 city (John xix. 17; Matt. xxviii. 11; comp. Heb. 
 xl. 12, ἔξω τῆς πύλης) ; yet near the city (John 
 xix. 20); apparently near a thoroughfare and 
 | exposed to the gaze of the passing multitude (as 
 may be inferred from Mark xy. 29 and John xix. 
 20): probably on alittle conical elevation (hence 
 probably the name: ‘Skull,’ or ‘Place of a Skull’), 
 but not on a mountain or hill (as the popular term 
 Mount Calvary would imply); and that it was 
 near the Lord’s sepulchre (John xix. 41), which 
 was in a garden and hewn in a rock (Matt. xxvii. 
 60).—P. 5.1 
 
 Ver. 18. But Jesus in the midst. [μέσον 
 δὲ τόν ᾿Ιησοῦν]. This was Pilate’s arrange- 
 ment, and designed to mock the Jews (see 1 Kings 
 xxii. 19). Meyer maintains that it was an ar- 
 rangement of the Jews’, the Jews being the cru- 
 cifiers. Against this view we have to observe: 
 1. That the two thieves were not executed as 
 Jewish heretics; 2. that the consummating of 
 the crucifixion, asa Roman punitory act, must 
 have been left to the Romans; 3. that it further 
 reads: Pilate wrote also—namely, to complete 
 the mockery of the Jews. 
 
 [Christ was crucified between the two robbers 
 who represent the two classes of the human 
 family : both guilty before God and justly con- 
 demned to death, but the one repenting, and 
 saved by faith in the crucified Redeemer, the 
 other impenitent. and rushing to ruin by unbelief. 
 On the archeology of crucifixion, see the Notes 
 on Matthew, pp. 522f. Crucifixion was one of the 
 most painful and disgraceful modes of death. It 
 was unusual among the Jews, and applied among 
 the Greeks and Romans (till the fourth century) 
 only to slaves and gross criminals, as rebels and 
 highway-robbers. Cicero calls it the most cruel 
 and abominable punishment (crudelissimum teterri- 
 | mumque supplicium). The cross consisted of twe 
 
584 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 pieces of wood, generally put together trans- 
 versely at right angles in the form ofa J. The 
 longer beam was planted in the earth, and pro- 
 vided with a projecting bar like a horn in the 
 middle for the body to rest upon, which some- 
 what relieved the sufferings, and prevented the 
 hands from being torn through. There were, 
 however, various forms of the cross (crux com- 
 missd, cr. tmmissa, cr. decussata). 16 victim 
 was first undressed, the arms tied with ropes to 
 the cross-beam, the hands fastened with iron 
 nails, the feet tied or nailed to the upright post. 
 In this unnatural and immovable position of the 
 body, he suffered intensely from thirst, hunger, 
 inflammation of the wounds, and deep anguish 
 in consequence of the rushing of the blood to- 
 wards the head. Death followed slowly from loss 
 of blood, thirst, and hunger, gradual exbaustion, 
 and stiffening of the muscles, veins, and nerves. 
 The loss of blood, however, was small, since the 
 wounds in the hands and feet did not lacerate any 
 large vessels, and were nearly closed by the nails. 
 The sufferers lingered generaliy twelve hours,— 
 sometimes, according to the strength of their con- 
 stitution, tothe second or third day. The bodies 
 were left hanging on the cross until they decayed 
 or were devoured by ravenous beasts and birds. 
 But the Jews were accustomed to take them down 
 and bury them. Constantine the Great, from 
 motives of humanity, and especially from respect 
 
 to the cross of Christ as the sign of victory (ZZoc. 
 
 signo vinces), abolished crucifixion in the Khoman 
 empire, and since that time it has almost disap- 
 peared from Europe. What a wonderful change! 
 Through the death of Christ the cross has been 
 transformed from a symbol of shame into a sym- 
 bol of glory and victory, and one of the richest 
 themes of poetry. Well may we exclaim with 
 Venantius Fortunatus, in his famous Passion- 
 hymn, Pange, lingua: 
 Crux fidelis, inter omnes 
 Arbor unu nobilis ! 
 Nulla talem silva profert 
 Krronde, flore, germine: 
 Dulce lignum, duices clavi, 
 Dulce pondus sustinens. 
 
 “Faithful cross! above all other, 
 One and only noble 'Lree! 
 None in foliage, none in blossom, 
 None in fruit thy peers may be: 
 Sweetest wood and sweetest iron, 
 Sweetest weight is hung on thee.”—P. 8.] 
 
 Ver. 19. Pilate wrote also [or, Moreover 
 Pilate wrote, ἔγραψε δὲ xai].—After sentence 
 was pronounced, and as a formulation of the 
 same. On this account, however, it is as little 
 the Pluperfect (Tholuck) as it is a formula ma- 
 nufactured during the crucifixion only. In a 
 word, Pilate first arranged the manner of the 
 execution—between two thieves—and then wrote 
 the superscription. See Comm. on Matthew. 
 Τίτλος [=érypady, from the Latin titulus, in- 
 scription], the customary Roman term for such 
 superscriptions (Wetstein). 
 
 Jesus the Nazarene [‘Iyo. ὁ Ναζωραῖος 
 ὁ Βασιλεὺς τῶν Ἰουδαίων, Jesus Nazarenus 
 Rex Judeorum. All the four Evangelists give the 
 inscription on the cross, but with slight varia- 
 tions, on which see Wordsworth in loc.—P. 8.] 
 The manifest double meaning of the superscrip- 
 tion was the final expression of the suit. In the 
 
 — 
 
 sense of the man Pilate, it meant: Jesus, the 
 King of the Jewish fanaties, crucified in the 
 midst of Jews, who should all thus be «xecuted; 
 in the sense of the Jews: Jesus, the seditionary, 
 the King of rebels [and pseudo-prophets]; in 
 the sense of the political judge: Jesus, for whose 
 execution the Jews, with their ambiguous accu- 
 sation, may answer; in the sense of the divine 
 irony which ruled over the expression: Jesus, 
 the Messiah, by the crucifixion become in very 
 truth the King of the pecple of God. 
 
 Ver. 20. Was read by many of the Jews.— 
 Whereby they were forced to refiect upon that 
 treason to the Messianie idea, cf which the high- 
 priests were guilty. 
 
 The place was near the city.—On Sunday 
 afternoon the populace are fond of walking out of 
 the city, particularly in the direction of new 
 suburbs. So the Jews on their festivals. To- 
 wards Golgotia the beginnings of the new city 
 were forming,—Bezetha. Leben Jesu, il. p. 1578. 
 
 In Hebrew, etc.—Here also the Evangelist 
 has in view the triumph of the Divine Spirit over 
 human sin aud malice. The inscription, in this 
 threefold form, must symbolize the preaching 
 concerning the Crucified One in the three prin- 
 cipal languages of the world: in the language 
 of religion [Hebrew], of culture [Greek], and 
 of the State [Latin—the language of law and 
 government ].* 
 
 Ver. 21. Then said the high-priests to 
 Pilate.—A proposal to alter the title. They feel 
 the sting of the inscription, and therefore prose- 
 cute their calumny. Jesus was to be more defi- 
 nitely characterized as a seditionary in the 
 
 Roman sense, one whom Pilate himself had 
 sentenced. 
 Ver. 22. What I have written, efc. [6 
 
 γέγραφα, γέγραφα. The first perfect denotes the 
 past action, the second that it is complete and un- 
 changeable.—P. 5.1. Pilate feels secure again, 
 and once more assumes the air of unshakeable 
 authority and of the firm Roman. His declara- 
 tion, however, contains at the same time the con- 
 tinuation of the idea that he lays the dark riddle 
 of this crucifixion upon their cousciences, that he 
 does not acknowledge Jesus to be guilty in their 
 sense, and that they need reckon upon no for- 
 bearance on his part. ‘*Analogous formule from 
 Rabbins, see in Lightfoot.” Meyer. ‘‘Agreeably 
 to his character ἀκαμπὴς τὴν φίσιν, as Philo calls 
 him, Pilate adheres to his resolution.”? Tholuck. 
 
 Ver. 28. Took His upper garments.— 
 «The only earthly leavings of the Redeemer do 
 not fall to the share of His people, but, in accord- 
 ance with Roman law, to the executors of the 
 death-sentence. By the ἱμάτια may be under- 
 stood the upper garment, the girdle, the sandals, 
 perhaps the linen shirt; these are divided 
 amongst the Roman guard, consisting of four 
 men (Acts xii. 4).᾽ Tholuck. 
 
 But the tunic, ete. [jv δὲ ὁ χιτὼν ἄρα φος]. 
 —According to Isidor. Pelusiota, the like was 
 worn by the lower classes in Galilee. This state- 
 ment, however, might readily be abstracted from 
 our passage. The Evangelist seems to see in this 
 
 * [Mamann ingeniously applied the inscription on the cross 
 to the language of the New Testament which implies the three 
 national elements, as it was written in Greek by Jews in a 
 Jewish land, under the dominion of the Romans.—P. 8.] 
 
CHAP. XIX. 17-380. 
 
 body-vest a homely work of art, wrought by 
 loving hands. [yeTor, tunica, is an inner gar- 
 ment, worn to the skin like a shirt, mostly with- 
 out sleeves, fastened round the neck with a clasp, 
 and usually reaching to the knees. Sometimes 
 two were worn for ornament or comfort. It was 
 worn also by the Jewish high-priest and priests 
 (but as an ouwler tunic, a brcoidered coat, chethoneth 
 thashpez), and is described by Josephus, Anicgq. 1. 
 iii. 7, 24. ‘The fathers (as also Roman commen- 
 tators and Bishop Wordsworth) see in the seam- 
 less coat of Christ a symbol of the unity of the 
 church.—P. 8. ] 
 
 Ver. 24. In order that the Scripture might 
 be fulfilled, Ps. xxii. 19 (18), according to the 
 Septuagint. A typical prophecy. See Comm. 
 on Matthew. The apparent identicalness in the 
 parallelismus membrorum of the Psalmist does not 
 preclude our Evangelist’s right to make the dis- 
 tinction he does—it being a question of the inter- 
 pretation of an unconsciously prophetit, a typi- 
 cal, speech. Ξ 
 
 These things therefore the soldiers did. 
 As the soldiers knew nothing of those words of 
 the Psalmist, their fulfilment of them is the more 
 strikingly a divine inspiration. The same idea 
 as chap. xil. 16. 
 
 [ Vers. 25-27. Peculiar to John. A scene of 
 unique delicacy, tenderness and sublimity. <A 
 type of those pure and spiritual relationships 
 (the sacred Wahlverwandischaften) which have 
 their origin in heaven and are deeperand stronger 
 than those of blood and interest. The cross is 
 the place where the holiest ties are formed, and 
 where they are guarded against the disturbing 
 influences of sin. 
 
 “ Dis Kreuz ist es, das Herzen zieht und bindet, 
 Wo Tiefverwandtes wunderbar sich jfindet.” 
 
 A few simple touches reveal a world of mingled 
 emotions of grief and comfort. The mother 
 pierced in her soul by the sword (Luke ii. 35), 
 the beloved disciple gazing at the cross, the 
 dying Son and Lord uniting them in the tender- 
 est relation! The first words furnished the key- 
 note to that marvellous Stabat Mater dolorosa of 
 Jacopdue (1305), which. though disfigured by 
 Mariolatry, describes with overpowering effect 
 the intense sympathy with Mary’s grief, and is 
 the most pathetic, as the Dies Jre is the most 
 sublime, product of Latin hymnology. It is 
 the text for some of the noblest musical compo- 
 sitions, which will never cease to stir the hearts 
 of men.—v.5S. : 
 
 Ver. 25. Now there stood by the cross 
 [εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ, inthe 
 Vulgate: Stabat juxta crucem mater ejus, from 
 which the Slabat Mater took its rise, as the Dies 
 Tre from the Vulgate’s rendering of Zeph. i. 15.— 
 P. §.}.—According to the Synoptists (Matthew, 
 Mark), the women mentioned stand zufar off. Ac- 
 cording to Liicke and Olshausen, they wer? there 
 previously ; according to Meyer, there isa differ- 
 ence which must be settled in John’s favor. But 
 itis manifestly necessary to distinguish twostages 
 in the proceedings attendant upon the crucifixion: 
 the tumult of the crucifixion itself, amidst which 
 no friends could approach, and the subsequent 
 sufferings on the cross. See Comm. on Matthew 
 
 [p. 529]. 
 
 585 
 
 We read with Wieseler (Studien u. Kritiken, 
 1840, p. 648) : Lis mother (Mary) and His mother’s 
 sister (Salome); then Mary—the wife of Clopas— 
 and Maury Magdalene. Leben Jesu; Introduction 
 to this Comm. [p. 4]. So also Liicke, Kwald 
 [Meyer and Alford]; in old times, the Syrian, 
 Kthiopian and Persian translations,* as also the 
 texts of Lachmann, editio minor, Tischendorf,+ 
 Muralt. [Also Westcott and Hort, who punctuate 
 without a comma after KAord, thus: ἡ μήτηρ αὐτοῦ 
 καὶ ἡ ἀδελφὴ τῆς μητρὺς. αὐτοῦ, Μαρία ἡ τοῦ KA. καί 
 Μαριὰμ ἡ Mayd.—P.8.]. The opposite side is 
 taken by Luthardt, Ebrard [Hengstenberg, Go- 
 det] and others. 
 
 [Thus we have not three women (Mary, her 
 sister Mary of Clopas, and Mary Magdalene), as 
 is usually assumed, but four, arranged in two 
 pairs: Mary and her sister (viz. Salome), Mary 
 of Clopas and Mary the Magdalene. See the list 
 of the apostles, Matt. x. 2 ff.; Luke vi. 16 f% 
 Consequently John, the son of Salome, was a 
 cousin of Jesus and a nephew of His earthly 
 mother. This double relationship explains the 
 more readily the fact that Jesus intrusted her to 
 John rather than to His half-brothers, who at the 
 time were yet unbelieving. Apocryphal tradi- 
 tions make Salome now a daughter, uow a sister, 
 now a former wife, of Joseph.—P. 5.1 . 
 
 Wieseler’s hypothesis is upheld by the follow- 
 ing facts: 
 
 1. It is not supposable that two sisters had 
 the same name. [Some conjecture that Mary 
 was only a step-sister. But I know of no ex- 
 ample even of step-sisters or step-brothers bear- 
 ing precisely the same name without an addi- 
 tional one to distinguish them. Hengsteuberg 
 escapes the difficulty by the arbitrary assumption 
 that sister here denotes sister-in-law. —P. 8. | 
 
 2. In a precisely similar manner John else- 
 where paraphrases his own name. [Nor does 
 he introduce his brother James by name —P. 8. 
 
 5. According to Matt. xxvil. 56; Mark xv. 40, 
 Salome really was among those women [who 
 stood by the cross; and it is not likely that John 
 should have omitted his own mother, the less so 
 as he introduced himself.—P. 8. ] 
 
 The wife of Clopas [ἡ tov  λω πᾶ].--- 
 Clopas—=Alpheus, Matt. x. 38. The mother of 
 the so-called brethren of Jesus, ἢ. 6. His cousins. 
 
 [The identity of Κλωπᾶ (which sounds like an 
 abridgement of Κλεόπατρος) with the Hebrew 
 
 name ’ AAgaioc, ‘Don (Matt. x. 5), is byno means 
 
 so certain as Dr. Lange with most commenta- 
 tors (also Meyer) assumes, but quite doubtful 
 on account of the difference of letters, and the 
 improbability that John should use the Aramaic, 
 and Matthew and Mark the Hellenistic form. 
 KAwrac sounds rather like an abridgement of 
 Κλεόπατρος, and may be the same with the Κλεόπας 
 mentioned Luke xxiv. 18. But even in case of 
 the identity of Clopas and Alpheus, it does not 
 follow that James and Joses, the sons of Al- 
 pheus and a certain Mary (Matt. xxvii. 56; 
 Mark xv. 40; xvi. 1; Luke xxiv. 10), were 
 
 * [These translations insert and (καί) between sister of his 
 mother and Mary, thus making them two distinct persons. 
 Basel 
 
 + [In ed. viii., Tischendorf makesa comma after Κλωπᾷ, Sa 
 does Alford, yet he adopts Wieseler’s view.—P. 8.| 
 
586 
 
 cousins of Jesus, unless we identify this Mary 
 with the sister of the mother of Jesus, which 
 Lange does not. Nor is it certain that ἡ τοῦ 
 means the wife of; it may also mean the daughter 
 of, the Klopas mentioned Luke xxiv. 18 (as 
 Ewald).—P. 8. ] 
 
 Ver. 26. Woman, behold thy son [T?- 
 vail ide ὁ υἱός cov]!—Woman instead of 
 mother. See chap. ii. 4. ‘The word here denotes 
 particularly the character of woman in her 
 helplessness and need of comfort. It must be 
 remembered, however, that Mary deserved the 
 name of ‘*woman” in the ideal sense also. As 
 Christ was the Son of Man, or the Man, so she, 
 though approximately only, not in the perfection 
 of sinlessness, was the ideal woman. [The 
 second Eve, the Woman, whose Seed here bruised 
 the serpent’s head, Gen. iii.—P. 5.1. Thus the 
 name ‘* woman,” the greeting of the woman who 
 
 in spirit shares His crucial agony, is likewise ἃ" 
 
 title of dignity. But besides this, Christ. has 
 -sufficient reason for not exposing Mary to the 
 mockery or persecution of the enemy by saluting 
 her with the name of ‘‘ mother.” 
 
 The explanation recently (for instance in 
 Piper’s Jahrbuch, article ‘* Mariw”) enlarged 
 upon with ever-increasing grotesqueness, and 
 which claims that with this saying Christ re- 
 nounced His mother at the cross, goes, in its 
 gradual development, from Luthardt, who is 
 more precisely the author of it, back to Hof- 
 mann.* Τ is expressive of a Monophysite view 
 which takes the bold flight of afterward annul- 
 ling even the historical fact. People holding 
 this view appareutly conceive of the status ma- 
 jestaticus,not as the centre of the glorification of 
 the human life, but as a sort of Oriental court. 
 raised to heaven. In connection with this view 
 it would be better to represent the Logos in His 
 birth as born not of Mary, but merely through 
 her, in accordance with some of the ancients. 
 
 That it is the desire of Jesus to give Mary a 
 son in His stead in a special sense, results from 
 the fact that the Alphxides also were her sons. 
 And what sons! Nevertheless, Mary was to 
 have a still richer compensation after the de- 
 parture of Jesus than could be given by the 
 Alpheides; John was destined to make this 
 compensation. And he indeed stood alone by 
 her in this moment, as her support; thus 
 should he stand by her from this time forth. 
 The thing, the unique adoptive relationship, al- 
 ready existed de facto, being born beneath the 
 cross of Christ; consciousness, a name, and the 
 sanction of Christ must be added to it. * Accord- 
 ing to Tholuck, the ἀδελφοί were as yet unbeliev- 
 ing. In regard to this, see chap. vil. 5 [and my 
 
 * [The original reads Hoffmann, evidently a printing error. 
 Prof. Hofmann of Erlangen is not to be confounded with Dr. 
 Hoffinann, General Superintendent and Court Preacher at 
 Berlin. Steinmeyer (as quoted and opposed by Meyer, p. 630, 
 note) adopts the view of Luthardt and asserts that the death 
 of the Redeemer of all men solved the bonds of His earthly 
 relationship. Of English commentators Alford says in the 
 same sense: “ Therelationship in the flesh between the Lord 
 and [is mother was about to close: hence He commends her 
 to another son who should car - for and protect ber.”—P. 8 | 
 
 } [According to Dr. Lange’s peculiar theory on the adop- 
 tion of the family of Mary's sister or sister-in-law into her 
 own family—a view which I have frequently had occasion to 
 oppose in connection with the cousin-theory concerning the 
 brothers of Christ. Comp. pp. 115, 241, Malthew, pp. 456-460. 
 —P. 5.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 counter-notes, p. 241.—P. 5.1. According to 
 othefs, they were not so well off as John. But 
 had there been question of a mere pecuniary pro- 
 vision for His mother, Christ would not have de- 
 ferred its settlement until now. Mary needed a 
 son in the sense of the higher soul-life, just as 
 Jesus had Himself been refreshed by a friend. The 
 friend of Jesus was fitted to be the son of Mary. 
 
 Behold thy mother ["Ide ἡ μήτηρ σου]! 
 —We may primarily understand both sayings of 
 Jesus in such a manner as to make them express 
 the same idea: ye shall henceforth cleave to- 
 gether as mother and son. But not in vain are 
 they divided into two sayings. If we apprehend 
 them as consolations, the word: ‘ Behold thy 
 son!” signifies: in him shall be thy support; 
 the word: “thy mother:” thou shalt become a 
 sharer in her maternal blessing. If we appre- 
 hend them as admonitions, commands, the case 
 presents a different aspect: the mother is en- 
 joined to live for the son, the son for the mother. 
 The one signification, however, is inseparable 
 from the other. On both sides love and blessing 
 are one in personal relationship. 
 
 [Alford: ‘+The solemn and affecting com- 
 mendation of her to John is doubly made,—and 
 thus bound by the strongest injunctions on both. 
 The Romanist idea, that the Lord commended ail 
 Ilis disciples as~represented by the beloved one, to 
 the patronage of His mother, is simply absurd. 
 The converse is true: He did solemnly commend 
 the care of her, especially indeed to the beloved 
 disciple, but in him to the whole cycle of disci- 
 ples, among whom we find her, Acts iv. 14. No 
 certain conclusion can be drawn from this com- 
 mendation, as to the ‘brethren of the Lord’ be- 
 lieving on Him or not at this time. The reasons 
 which influenced Him in His selection must ever 
 be far beyond our penetration :—and whatever re- 
 lations to Him we suppose those brethren to have been, 
 it will remain equally mysterious why He passed 
 them over, who were so closely connected with 
 His mother. Still the presumption, that they 
 did not then believe on Him, is one of which it 
 is not easy to divest one’s self; and at least may 
 enter as an element into the consideration of the 
 whole subject, beset as it is with uncertainty.” 
 John’s relation to Mary as established beneath 
 the Cross, was that of a sacred friendship and 
 spiritual communion (comp. Matt. xil. 47-50), 
 and interfered neither with John’s relation and 
 duty to his natural mother Salome, nor with 
 Mary’s relation to the ‘ brethren” of Jesus, 
 whatever view we may take of them. I have so 
 often discussed this vexed question, especially 
 in this vol. p. 241 and in the Com. on Matthew, 
 pp- 456-460, that it is unnecessary to say more. 
 —P.S. 
 
 Took her unto his own home [ἔλαβεν 
 ὁ μαϑητὴς αὐτὴν εἰς τὰ ideca|.—John 
 gladly apprehended the word of Christ in that 
 meaning also which carried an obligation with 
 it. The expression: from that hour, cannot 
 be weakened. Yet it is neither necessary to in- 
 fer that John had a house of his own in Jerusa- 
 lem, nor that he kept house for himself alone. 
 “If he received Mary into his dwelling, into his 
 family circle—consisting of Salome and perchance 
 his brother, εἰς τὰ idca would be perfectly cor- 
 rect.” Meyer. [So also Alford. Ewald well 
 
CHAP. XIX. 17-380. 
 
 587 
 
 observes: ‘‘It was for the Apostle in his later 
 years a sweet reward to recall vividly every such 
 minute detail,—and for his readers it is, without 
 his intention, a sign that he alone could have 
 written all thig (dass nur er diess alles geschrieben 
 haben kénne).” Against the misunderstanding 
 of this most touching scene by such men as 
 Scholten and Weisse, see the just remarks of 
 Meyer, p. 630.—P. 8.] 
 
 Ver. 28. I thirst [Μετὰ τοῦτο εἰδὼς ὁ 
 Ἰησοῦς ὅτι HOH πάντα TETEAEOTAL, ἵνα 
 τελειωϑῇ ἡ γραφὴ, λέγει: ΔεῷΨύ ὦ].-- 
 Different views : 
 
 1. Prevailing ancient interpretation: iva Ted. 
 is referable to λέγει δεψῶ. Since He knew 
 that all things were accomplished, He said, in 
 order to fulfil the Scripture in that particular 
 also: J thirst (Chrysostom, Theophylact and 
 others), Beza: Vehementissima quidem siti pressus, 
 sed tamen de implendis singulis prophetiis nostraque 
 salute potius quain de ulla siti sollicitus. This 
 manner of fulfilling the Scripture is in accord- 
 ance neither with the view of the Lord nor the 
 delineation of John (see ver. 24). Then, too, it 
 would have to read thus: As He knew that the 
 Scripture was fulfilled, with the exception of one 
 particular, He said—in order that this one thing 
 also might be fulfilled, e¢c.,—irrespective of the 
 fact that in ver. 32 ff. additional unfulfilled par- 
 ticulars Nos. 2 and 3 would present themselves. 
 
 2. Intensified apprehension of the foregoing 
 explanation: as vinegar was given Him todrink, 
 the drink was demanded as ultima pars passionum, 
 with reference to Ps. lxix. 22, which passage, as 
 others also suppose, is here had in mind (Theo- 
 dorus of Heraclea, Gerhard, Marheineke). 
 
 3. Christ did not drink for the sake of fulfill- 
 ing the Scripture, but the Evangelist interprets 
 His drinking as a fulfilment of Scripture; iva 
 τελειω ϑῇ ἡ γραφῇ is therefore a parenthesis, 
 containing the explanation of the Evangelist 
 (Piscator, Grotius, Liicke). 
 
 4. The final sentence (iva, ete.) is not paren- 
 thetic, nor is it to be applied to what follows, 
 but to that which precedes it: in the conscious- 
 ness that His passion is finished, 7. e. finished 
 unto the accomplishment of the Scripture, He 
 now says: ‘J thirst” (Michaelis, Semler, 
 Knapp, Tholuck, Meyer and others). This inter- 
 ‘pretation seems to us the correct one. Hitherto 
 Jesus has passed through one temptation and 
 anxiety after another and, absorbed in the hot. 
 conflict in which He saw the fulfilment of the :di- 
 vine decree in accordance with the Scripture, 
 has forgotten the burning thirst that has preyed 
 upon Him since His last draught at the Supper. 
 Now, with the presentiment of victory, His thirst 
 makes itself felt, and He, being no legal ascetic, 
 nor despising a service rendered by the hand of 
 sinners, requests and partakes of the last, sorry 
 refreshment. _The expression: ‘that the Serip- 
 ture might be accomplished,” does not mean: for 
 the bare fulfilling of the Scripture hath He passed 
 through all these things,—but: in the fulfilling 
 of Scripture as the expression of the divine 
 counsel, He found that which was His perfect 
 tranquillization and exaltation in view of all 
 these things, Luke xxii. 22, Matt. xxvi. 54. Ac- 
 cording to Hofmann, Jesus demanded a refresh- 
 ment conducive to the prolongation of life, in 
 
 order thus to demonstrate the freedom of His 
 departure. This would be drinking for a theo- 
 logico-apologetic purpose. ‘Tholuck more perti- 
 nently remarks that the τελειοῦν of the divine 
 βουλῇ was but the very (likewise the very) τελειοῦν 
 of the ypa@7,—hence τελειοῦν instead of πλη- 
 ροῦν. 
 
 Ver. 29. A vessel therefore was standing 
 there [σκεῦος ἔκειτο 6€ovc—sour wine, or 
 vinegar and water—y eo7 dv].—The Evangelist’s 
 obv might here mean: Jesus’ glance had fallen 
 upon the vessel containing the beverage and had 
 suggested to Him the prospect of refreshment. 
 From a strict interpretation of the word, how- 
 ever, a higher signification results. Christ’s 
 complaint, His last craving, must not fail of satis- 
 faction. It was necessary, therefore, that pro- 
 vision should have been made before-hand ; it 
 was to be expected that satisfaction was nigh at 
 hand. The stupefying draught that was offered 
 Him at the beginning of [fis suffering (Matt. 
 xxvil. 84; Mark xv. 25), Jesus had rejected. See 
 Comm. on Matthew. But the pure, sour soldiers’ 
 Wine, vVinegar-wine, He now receives to His re- 
 freshment. ‘The most distressing thirst tor- 
 ments the crucified. Thesoldiers give Him some 
 of the beverage [6£o¢] which they are wont 
 to drink (posca, vinum acidum); saturating a 
 +ponge with it, they put the sponge upon a hyssop- 
 stalk (which in the East attains a height of from 
 one to one and a half feet. ‘Yoourw, that is 
 καλάμῳ τοῦ ὑσσώπου, see Matt. xxvii. 48), and 
 thus convey it to His mouth as He hangs upon 
 the slightly elevated cross.” Matthew xxvii. 48 
 is a parallel passage. The touch in Luke xxiii, 
 36 really seems indicative of a third, derisive 
 presentation of vinegar-wine on the part of the 
 soldiers, situate between the first andthelast. See 
 Meyer on the passage, and Comm. on Luke xxiii. 
 26 [p. 878. Am. Ed. ]. 
 
 Ver. 30. It is finished.—T etéAcorar. The 
 expression of the consciousness, ver. 28. Bengel: 
 Hoc verbum in corde Jesu erat ver. 28, nunc ore pro- 
 fertur. It is possible that He required the re- 
 viving refreshment to aid Ifim in pronouncing 
 the last words. The sublime word, finished, re- 
 fers to His work, as commanded Him according 
 to the counsel of God (delineated in the Scrip- 
 ture). 
 
 And yielded up the (or Ifis) spirit [καὶ 
 κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦ- 
 wa|.—Uxpressive of a free dying. The charac- 
 teristic word for this exode is itself preserved by 
 the Evangelist Luke: father, into Thy hands. 
 Comp. chap. x. 18. Gerhard and the older Lu- 
 theran exegetes declared that the death of Jesus 
 was not a suffering, but a deed. Tholuck: "" This 
 can be said only in the ethical sense,—in which 
 sense it can be predicated of all His suffering— 
 not in the physical sense (comp. Thomasius, 
 Christol. Dogmatics, I1., p. 225 with 218); in itself 
 it is merely the expression of self-surrender, 
 trusting in God, as Ps. xxxi. 6, whence the ex- 
 pression is derived.” But of a certainty, also 
 the expression of a thoroughly unique, free dying 
 which was at once suffering and deed in the 
 ethico-physical sense. See chap. x.18. [‘+ The 
 παραδιδόναι was strictly a voluntary and deter- 
 minate act—no coming on of death, which had no 
 power over Him.” (Alford.) On the physical 
 
588 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 cause of Christ's death, comp. the remarks in 
 Comm. on Matthew, p. 523, and the treatise of 
 William Stroud, M. D., on the Physical Cause of 
 Christ's Death and its Relation to the Principles and 
 Practice of Christianity. Second ed. with Appen- 
 dix by Sir James Y. Simpson, London, 1871 (504 
 pp-). Dr. Stroud endeavors to demonstrate 
 that the immediate cause of the Saviour’s death 
 must be traced neither to the ordinary effects of 
 crucifixion, nor the wound inflicted by the sol- 
 dier’s spear, nor an unusual degree of weakness, 
 nor the interposition of supernatural influence, 
 but to the vicarious agony of His mind culmina- 
 ting in the exclamation, +‘ My God, My God,” εἰς., 
 and producing rupture of the heart, which is inti- 
 mated by a discharge of blood and water from 
 His side, when it was afterwards pierced with a 
 spear. ‘¢It was the death of a pure and perfect 
 human being sustaining and discharging the pen- 
 alty due to human depravity, and thereby ac- 
 quiring aa equitable claim to see the travail of 
 His soul and to be satisfied, by becoming the au- 
 thor of eternal salvation to all that obey Him.” 
 See more of this below on ver. 34, p. 597. —P.S. ] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. In the history of the crucifixion of Jesus, as 
 subsequently in that of His burial, John gives 
 special prominence to the considerations of the 
 fulfilment of Biblical prophecies and types. In cor- 
 respondence with Scripture, Pilate was con- 
 strained to make the superscription: The King 
 of the Jews; in accordance with Scripture, the 
 division of.the clothing took place, accompanied 
 by the casting of lots for the body-vest; in further 
 accordance, Jesus, at the approach of His death, 
 felt that all things were accomplished, to the ful- 
 filling of the Scripture; and thus the manner of 
 His taking down from the cross must itself have 
 reference to two passages of Scripture. But not 
 for the sake of the fulfilment of the Scripture did 
 all these things happen, but because in the provi- 
 dence of God they must happen, they were pre- 
 ceded by the presages and fore-glimpses of Scrip- 
 ture. ‘The reference to Scripture, however, is 
 designed to be expressive of two things: the ob- 
 jective veracity of God, who, in the ordering of 
 the crucial sufferings, is consistent with Himself, 
 and the unconditional trust of Christ and His 
 people, that above all human arbitrariness and 
 malice in the crucifixion, the providence and 
 faithfulness of God were ruling. 
 
 Many items in the history of the crucifixion, 
 the Evangelist assumes to be already familiar,— 
 especially the history of Simon of Cyrene, the 
 presentation of the intoxicating myrrh-wine, the 
 mockings of the Crucified One, the conduct of the 
 thieves, the darkening of the land, the earth- 
 quake, the rending of the vail in the temple, 
 the testimony of the Gentile captain, Matthew’s 
 indication of extraordinary occurrences in the 
 spirit-world, the agitation of the people, as re- 
 corded by Luke, as also the majority of the seven 
 last words. 
 
 With pleasure, however, he dwells—first upon 
 the trait of Christ’s bravely and resolutely taking 
 His cross on His own shoulders (αὑτῷ), upon the 
 contest which Pilate and the Jews continued over 
 the Crucified One, upon the significant super- 
 
 scription, and similar features. But for him 
 there lay special preciousness in the recollection 
 that Jesus, in His last hour, instituted filial re- 
 lations between him, His friend, and His mother. 
 
 2. The word: Zhe King of the Jews, wasa 
 fulfilment of the entire Old Testament—hence 
 there are no particular citations here. Accord- 
 ing to the original accusation of the Jews, it was 
 designed to denote His mortal offence. It then, 
 in accordance with Pilate’s meaning, denoted the 
 occasion of His death, being intended as a mockery 
 of, and sarcasm upon, the Jews. In the sense 
 of the Seripture, however, it denotes His divinely 
 appointed destiny of death, and in the sense of the 
 Spirit, the e/ernal gloriousness and fruit of His 
 death. Jesus of Nazareth, the King of the Jews: 
 the word of the cross, glorified by the Spirit into 
 a word about the cross. Pilate did not suspect 
 that his writing, like his saying, Lecce Homo, 
 did, under the providence of God, take signifi- 
 cance, when he wrote, in the three most im- 
 portant languages of the world, this sermon over 
 the cross. 
 
 3. The references to the fulfilmen(s of Scripture 
 in Christ’s suffering are nought but celestial 
 lights shining into the darkness of the crucial 
 passion. All isspiritualized, or transillumined by 
 the Spirit, in order to be by the Spirit glorified, 
 as God’s counsel, foreknowledge, ordinance, dis- 
 position, and judgment upon the blindness of 
 the world,—glorified, I say, unto salvation. 
 
 4. If Mary is meant to bea symbol of the 
 Church, then Christ, with His institution of this 
 adoption, hath made His bosom-friends the 
 veriest sons of the Church, and the Chuveh their 
 mother. Hence a form of the Church which is 
 at extreme variance with the Johannean mind, 
 cannot be the true one. Mary may, however, 
 far rather be called a symbol of the Zheocracy, 
 which has been finally comprehended in her 
 heart. In that sense the institution would mean: 
 the Theocracy, 1. 6. the theocratic side of the 
 Church, is always to have a spiritual son,— 
 children of the Spirit; the children of the Spirit 
 are always to have a motherly authority over 
 them in the ecclesiastical communion, 
 
 5. As Peter, who recognized in Christ the Re- 
 newer of the old Theocracy, the King of the Di- 
 vine Kingdom, was pre-emineutly entrusted with 
 the foundation and care of the Church of Christ, 
 so to John, who in Christ saw pre-eminently the 
 manifestation of the personal God, the portrait 
 of eternal love, was confided the foundation and 
 care of a holy family of the friends of God as the 
 innermost vital focus within the Church. 
 
 6. The ¢hirst of Jesus, His last suffering. A 
 sign (1) that He has passed through all His suf- 
 ferings and may now receive the draught of re- 
 freshment; (2) that He departs from earth and 
 from those who have crucified Him, not proudly 
 and coldly, but humbly, warmly and lovingly; 
 (3) that He would be no pattern in self-chosen 
 torments and penances; (4) that He still speaks 
 in the consciousness of His divine spiritual 
 power, as if it were at once a begging and a 
 commanding; (5) that He is making preparation 
 for the end. 
 
 7. It is finished. See the Homiletical Hints. 
 Hebrews x, 14. The word as (1) a prophetic 
 word (all scripture fulfilled); (2) a high-priestly 
 
CHAP. XIX. 17-30. 589 
 
 ΠῚ 
 
 word (the expiatory sacrifice completed); (3) ἃ 
 kingly word (the kingdom of heaven founded) ; 
 (4) a unitous word (the work of redemption ac- 
 complished as the founding of the new creation, 
 the world of the eternal Spirit). 
 
 8. The share of John in the account of the 
 seven last words of Jesus. 
 
 9. The three languages on the cross, the three 
 ground-tongues of theology. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Synoptists.—The grand fulfilments of 
 the divine counsel in the Passion of Christ, at- 
 tested by the most significant fulfilments of 
 Scripture (vers. 31-37 must be considered in this 
 connection).—Christ’s suffering in its fundamen- 
 tal features: 1. As an act of suffering: the bear- 
 ing of His cross and going forth (without the gate, 
 Heb. xiii. 13; out of the old communion) unto 
 Calvary; 2. as an experience of suffering—with the 
 thieves, in the midst of the thieves; 3. as ἃ glo- 
 rificalion of suffering: Jesus of Nazareth, the 
 King of the Jews (the King of sutferers, of the 
 people of God, of kings), in all the languages of 
 the world.—The superscription of Pilate: 1. As 
 the word of Piiate: Continuation of his mock- 
 ery of the Jews;—the Jews a robber-folk, whose 
 Head is already crucified. 2. Asa word of the 
 Spirit, unconsciously to the writer: The Messiah, 
 the King of the people of God. Or, 1. As an 
 assumed title of guilt, the property of malefac- 
 tors in the old world; 2. as a personal title of 
 
 honor, the property of the King of righteous- 
 
 ress in the new world. Or as the explanation 
 and glorification (Hrklirung und Verklérung) of 
 the cross of Christ.—This superscription read 
 many of the Jews, for the place was nigh unto 
 
 the city: 1. The word concerning Chiist is still 
 
 read by many legal men; 2. for the place where 
 He is testified of is nigh tothe city. [The evan- 
 gelical Church bythe side of the Church of 
 legality ]|.—How the priests would fain alter the 
 writing concerning Christ.—The demand of the 
 priests and the declaration of Pilate.—Pilate 
 and the soldiers are compelled to work together 
 for the fulfilment of the Scripture.—Soldiers, 
 also, are under the providence of God, even in 
 slaying, and dividing spoil. 
 
 Contrast of Christ’s adversaries and His friends 
 at His crucifixion.—How they must glorify Him 
 together ; those unconsciously, these in grateful 
 love.—Founding of the spiritual house of the 
 mother and son beneath the cross.—The rich 
 legacy of the poor Jesus. 
 
 The blissful presentiment of the dying Jesus 
 that His day’s work is accomplished in accord- 
 ance with the Scripture (or in accordance with 
 the counsel of Gou): 1. Expressed in the even- 
 ing draught which the grext Laborer taketh as 
 He quitteth work; 2. expressed in His evening 
 song before He goeth to sleep: It is finished. 
 
 It is finished: 1. It, not this and that: ald that 
 lays the foundation of the new, eternal world of 
 God. 2. It is, not it 18 being (Heb. x. 14). 3. 
 Finished. Asa spiritual act, as a vital conflict, 
 as a mortal suffering, as a triumph of Christ and 
 the salvation of God—conducted to the goal 
 Tédoc).—The word, Jt is finished: 1. As the 
 Evangv:l of Christ; 2. as the confession of the 
 
 Church; 8. as the jubilation of the believing 
 heart; 4. as an excitation to every work of faith; 
 5. as a prophecy of the Last Day. 
 
 Starke: Christians must make many a pain- 
 ful pilgrimage out of the city, out of the land,— 
 nay, even to the gallows and the stake, for the 
 sake of their faith—but courage! press onward! 
 ye have a noble Predecessor.—Take comfort, 
 thou pious man, if thou art accounted godless; 
 Jesus was numbered with the transgressors that 
 thou mightest be declared the child of God and 
 righteous, Is. 1111, 12.—The vain lust οὐ titles 
 must be renounced in following the crucified 
 Jesus. Though the world should crucify our 
 honor and our good name; though she should 
 nail above our head the superscription: this is 
 a tool, a dreamer, an odd fellow, a heretic, e/c., 
 we must be satistied with being called the chil- 
 dren of God and having our names written in 
 heaven.—Christians, read the Holy Scriptures 
 diligently ; there ye find your King, and His 
 nature, will, and benefits. Chap. v. 39.—Zer- 
 situs: The science of divers kinds of tongues, 
 especially of the Hebrew and Greek, is to be re- 
 cognized as a particular benefit of God, and is 
 exceedingly useful for the investigation of Holy 
 Scripture, that having been written in these two 
 languages, 1 Cor. xii. 10.—Pilate may have dili- 
 gently framed the superscription in ambiguity, 
 knowing Jesus to be innocent. Underlying this 
 fact, however, was a special providence of Goud, 
 who took care that His Son should have the right 
 superscription, since He suffered the death of the 
 cross as the Messiah or anointed King of Israel. 
 —Behold God’s rule over the hearts of men; in 
 this His sway over them He hath employed even 
 His own enemies for the furtherance of His 
 glory: yea, His ‘foes must sometimes promote 
 the glory of His children with the very things 
 wherewith they have striven to dishonor them, 
 Ps. cx. 2.—If the writing of an earthly judge 
 cannot be altered, how much less shall that be 
 erased which God Himself has written in a Tes- 
 tament and Word.—Cramer: Christ is poor in 
 the beginning, middle, and end of His life, that 
 through His poverty He might make us rich.—Zet- 
 sius: The nearer Christ, the nearer the cross, and 
 the heavier our afflictions. —OstanprER: Fervent 
 love to God andthe Lord Jesus regardeth no dan- 
 ger.—With this speech on the cross, the Lord Je- 
 sus (1) intended to show how He beareth on His 
 heart a care even for our bodily circumstances, 
 and considereth such care a part of His me- 
 diatorial office; He therewith (2) designed to 
 confirm the fifth commandment and to set all 
 children a good example, as to how they should 
 care for their poor and forsaken parents; He 
 hath therewith (3) shown that it is not contrary 
 to the sense of the fifth commandment if we ex- 
 tend its limits somewhat farther than the letter 
 of it seemeth to require; He hath (4) designed 
 to hallow the natural love existing between 
 friends and relatives; He hath (5) sanctioned 
 guardianships; He hath (6) approved of testa- 
 ments; He hath (7) taught thereby how every 
 one ought to strive to make this painful life more 
 endurable to his neighbor by rendering him lov- 
 ing aid; He hath (8), particularly in the person 
 of John, enjoined it upon the hearts of all the 
 teachers of His Church to have a care for poor 
 
530 
 
 and destitute persons; He hath (9) shown how 
 we should seek to accomplish through others the 
 gooud that we ourselves are unable to perform; 
 Ife hath (10) assured all whom He recognizeth 
 as lis mother and His brethren that He will not 
 forsake or neglect them either.—Christ’s eyes, 
 amid the turmoil, are fixed upon believers, Ps. 
 Xxxili. 18.—No man deriveth harm, but rather 
 profit, from entering into the fellowship of Christ’s 
 shame and suffering. —Hebincer: God provideth 
 physically and spiritually for them that belong 
 to Him.—Cramer: A Christian should settle 
 well his household atfairs before he dieth.— 
 CaNstTeIN: It is love’s way to interest itself for 
 those it leaves destitute, and to endeavor to bring 
 about by means of others such things as it cannot 
 do itselfi—Lampee: It is right that those who 
 are preparing themselves for death, should not 
 forget to care for their families.—Happy is he 
 that espouseth the cause of the widows and or- 
 plans and doeth them good; he doeth God’s will 
 and shall inherit the blessing, Ps. xli. 1 ff.; Ex. 
 xxii. 22 ff.—Hear, dear Christian! that Jesus 
 hath thirsted, and let it cause thee to guard the 
 more vigilantly against all excess in drinking.— 
 Hau: Christian mine, if thou too art tried with 
 hunger and thirst in this world, comfort thyself 
 with the thought that thy Saviour did also com- 
 plain of the sume on the cross. Ah, what a re- 
 freshment will this be to thee!—TeréAeora:; In 
 this one word everything appertaining to the 
 purchase of our salvation is expressed and con- 
 cluded. By this we see that the Master with the 
 tongue of the learned, Is. 1. 4, is before us.—He 
 who can bring all things into one word, and yet 
 it is plena enuntialio, ἃ complete declaration, a 
 word above all words, a regular aphorism (as 
 they call a concise saying, briefly and wittily ex- 
 pressed), short and yet intelligible: a true apo- 
 phthegm (a momentous and pregnant saying). 
 Upon hearing this declaration, ἐξ is finished, we 
 are constrained to ask: what is finished? This 
 question is easily answered if we do but consider 
 the Person who made the declaration. It is ac- 
 complished—all that Christ was bound to do 
 and to accomplish—and thus this word refers us 
 to the whole course of His life. In considera- 
 tion of the preceding 28th ver., the word τετέ- 
 λεσται may be complemented after this fashion: 
 herewith is the Scripture, in that which it hath 
 prophesied concerning Me, fulfilled, Luke xviii. 
 31; xxii. 37. If we take into account the pass- 
 ages Heb. v. 9: x. 7, it may also be thus para- 
 phrased: Herewith is the counsel and will of God 
 concerning our salvation accomplished, namely, as 
 regards the purchase of it; and in consideration 
 of the declaration of Christ, Matt. v. 17, τετέ- 
 λεσται means as much as: Now is the law fulfilled. 
 —He now, as it were, nodded unto Death, bid- 
 ding him come on; yea, He asserted by this bow- 
 ing of His head, that He would become obedient 
 to His Father unto death, Phil. ii. 8.—Cramer: 
 Hath Christ finished it?—then we need not 
 
 achieve it.—Zutsius: Christ’s conswmmatum, it 
 is finished, hath been a blessed thing for us.— 
 OstanpeR: Christ’s death is our life; in dying 
 we enter into true life, Heb. ii. 14. 
 
 GeriLAcH: The most horrible of all torments, 
 the most burning thirst,—a circumstance ex- 
 pressly predicted of the suffering Messiah, Ps. 
 
 THE GOSPEL ACUORDING TO JOHN. 
 
 xxil. 15; comp. Ps. lxix. 21.—Lisco: Pilate in- 
 dignantly refuses the request of the Jews that 
 Jesus should be characterized in the inscription 
 as a deceiver.—The faithful love of those who 
 clave to Jesus shunneth not that pain of deepest 
 sympathy which is occasioned by the spectacle 
 of His sufferings, Luke ii. 35. 
 
 Braune: Conscious of his injustice and of the 
 innocence of Jesus, angry with those who had 
 driven him to commit that injustice, he says: 
 what I have written, 1 have writlen; this is the 
 formula of deciding magistrates :— With this 
 decree the matter rests. —lt was written in 
 Roman—Latin—, the judicial tongue; in Hebrew, 
 the popular tongue; in Greek, the tongue in 
 general use.—Duties, those, even, that are ap- 
 parently of the least account, must be fulfilled 
 up to the very last breath. The Christian 
 should die like a general, upon his feet, fighting, 
 giving orders, 1 Tim. v. 8.—Thus the gap that 
 death makes, is best filled. For love is strong as 
 death (Song of Sol. viii. 6).—Think you, it would 
 have been stronger, greater, worthier of His 
 love. to repress the need He felt of quenching 
 His burning thirst? Here we see how free His 
 heart is from pride and rancor, passions by 
 which many another apparently grows great and 
 strong.—Whoso bindeth his soul and his soul’s 
 life to Christ's life, ways, walks, sufferings, 
 can say, when faint in death: it is finished! 
 What soul hath been converted unto God from 
 its sins and is reconciled to Him, can exclaim: 
 it is finished !—This word, it is finished! was 
 uttered by Jesus, not at the close of His activity, 
 in the high priestly prayer, in Gethsemane, but 
 at the end of His suffering.—But was He already 
 risen for our justification? He had not yet sent 
 the Comforter into the hearts of His people. But 
 in the holy instant of death, by the light of eter- 
 nity, His eye beheld the finished work of re- 
 demption, in its readiness for prosecution and 
 spiritualization. Thus through suffering and 
 tribulation is attained the triumph of the king- 
 dom of God. . 
 
 GossneR: What a procession! Whata cross- 
 walk! What a march! God’s Only-begotten 
 One, under the burden of the cross, the tree 
 whereon the curse lay, marcheth to the bitterest 
 death. Thus do men send Him back to His 
 Father from whom He proceeded—laden with © 
 cross, curse and shame; asa malefactor. What 
 a journey, followed by consequences most rich in 
 blessing !—And He bare His cross! Why that 
 was our cross, and He appropriated it to Him- 
 self, as though it were His own; He embraced it 
 with such love and patience as it had been His 
 life, and it brought Him death—but to ws life.— 
 Neither can the coat of Christ’s righteousness be 
 divided and cut into pieces—every soul must 
 have it whole.—His nakedness on the cross is an 
 evidence that He shunned no kind of humiliation 
 for us.—The pagan Roman soldiers did not di-: 
 vide the coat of Christ, but Christians have made 
 many rents and diyisions over Christ’s coat, that 
 they might establish their own opinions and their 
 own righteousness.—Those under the cross com- 
 posed the family of the Saviour; it had melted 
 away to so few; that was His little Church 
 whereunto He reckoneth Himself, wherewith He 
 abideth, with which His Spirit resteth on earth. 
 
CHAP. XIX. 17-30. 
 
 -—His bowed head lifteth up the head of each one 
 of us. He Himself inclined His head with the 
 consciousness that He should soon raise it again, 
 as He had foretold. : 
 
 Heusner: God, whose hand guided the finger 
 of Pilate, meant this superscription to be a chal- 
 lenge to all unbelieving Jews and all mankind to 
 acknowledge this Jesus of Nazareth as their 
 King. All languages, all tongues, are to resound 
 with His praise and confess that 116. is Lord, to 
 the glory of God the Father.—Pilate’s firm de- 
 termination is indicative of God's irrevocable de- 
 cree. If all the world remonstrate against Christ’s 
 royal dignity—Gou hath willed it, and there is an 
 end of it, Ps. iii—Christ hung naked on the cross. 
 This is very significant; He hung thus (1) In or- 
 der to show how thoroughly the world had 
 stripped Him of all that He owned, and covered 
 Him with shame; (2) in order to present Himself 
 to all as the Innocent and Pure One who can sup- 
 port the glances of all.—Mary, the mother of 
 Jesus, stood beneath the cross: Now was ful- 
 filled the prophecy of Simeon, Luke ii. 835. —What 
 feelings must have pierced her maternal heart! 
 This was the origin of the ancient church-hymn: 
 Siabat mater dolorosa.—Of such strength is wo- 
 manly nature capable. An example for all Chris- 
 tian men and women, admonishing them not to 
 be ashamed of Jesus, often to go beneath His 
 cross, that they may become worthy of those wo- 
 men who went before them. RAMBACH, 77 loc., 
 p- 1063, compares Mary and Eve. Eve stood in 
 Paradise beside the pleasant tree of the know- 
 ledge of good and evil. Mary stands beside the 
 ignominious tree of the cross. The former looked 
 upon the forbidden tree, and its fruit conduced 
 to her death; the latter looks upon the promised 
 tree of life, and is refreshed by its fruit in her 
 mortal anguish.—Our death too, when God calleth, 
 must be voluntary. It is the Christian’s art to 
 die willingly. 
 
 [Craven: From AmBroseE: Chap. xix. 26. Mary, 
 as became the Mother of our Lord, stood before 
 the cross, when the Apos/les fled, and with piti- 
 ful eyes beheld the wounds of her Son. From 
 AuGustTinE: Ver. 17. Great spectacle! to the 
 profane a laughing-stock, to the pious a mystery. 
 Profaneness sees a King bearing a cross instead 
 of a sceptre; piety sees a King bearing a cross, 
 thereon to nail Himself, and afterwards to nail 
 it on the foreheads of kings.—Ver. 18. Even the 
 cross was a judgment seat; for the Judge being 
 the middle, one thief, whe believed, was pardoned, 
 the other, who mocked, was damned: a sign of 
 what He would once do to the quick and dead,— 
 place the one on His right hand, the other on His 
 left.—Ver. 20. These three were the languages 
 most known there: the Hebrew, on account of 
 being used in the worship of the Jews; the 
 Greek in consequence of the spread of Greek 
 philosophy ; the Latin, from the Roman empire 
 being established everywhere.—Ver. 22. O in- 
 effable working of Divine power, even in the 
 hearts of ignorant men! Did not some hidden 
 voice sound from within, and, if we may say so, 
 with clamorous silence,—saying to Pilate in the 
 prophetic words of the Psalm, Alter not the in- 
 scription of the title 2—Vers. 26, 27. This truly is 
 that hour of the which Jesus, when about to 
 change the water into wine, said, Mother [Wo- 
 
 591 
 
 man], what have I to do with thee? Mine hour ts 
 not yet come. Then, about to act divinely, He 
 repelled the Mother of His humanity, of His in- 
 firmity, as if He knew her not: now, suffering 
 humanly, He commands with humane affection, 
 her of whom he was made Man. Here is a moral 
 lesson. ‘The good Teacher shows us by His ex- 
 ample that pious sons should take care of their 
 parents. The cross of the Sufferer is the chair 
 of the Master.—Ver. 28. He who appeared Man, 
 suffered all these things; He who was God, or- 
 dered them.—-From Curysostom: Ver. 17. 
 He carried the badge of victory on His shoulders, 
 as conquerors do.—Ver. 18. And two others with 
 Him; What they did in wickedness was a gain 
 to the truth. ‘To convert a thief on the cross, 
 and bring him into paradise, was no less a mir- 
 acle than the rending of the rocks.—Vers. 23, 24. 
 Behold the sureness of prophecy. The prophet 
 foretold not only what they would part, but 
 what they would not. They parted the raiment, 
 but cast lots for the vesture —Ver. 25. Observe 
 how the weaker sex is the stronger; standing by 
 the cross when the disciples fly.—Ver, 26. Though 
 there were other women by, Ye makes no men- 
 tion of any of them, but only of His Mother, to 
 show us that we should specially honor our 
 mothers.—Vers. 26-30. Observe how impertur- 
 bable He is during His crucifixion, talking to the 
 disciple cf His Mother, fulfilling prophecies, 
 giving good hope to the thief; whereas, before 
 His crucifixion, He seemed in fear. The weak- 
 ness of His nature was shown there, the exceed- 
 ing greatness of His power here. He teaches us 
 too, herein, not to turn back, because we may 
 feel disturbed at the difficulties before us; for 
 when we are once actually under the trial, all 
 will be light and easy for us. 
 
 [From Burkitt: Ver. 17. Why could not 
 Christ bear His own cross, who was able to bear 
 the sins of the whole world, when hanging upon 
 the cross? 1. Probably, the Jews’ malice pro- 
 vided Him a cross of an extraordinary greatness; 
 2. He was much debilitated and weakened, with 
 
 His long watching and sweating the night be- 
 fore; 8. The sharp edges of the cross grating 
 
 His late whipped and galled shoulders, might 
 occasion the fresh »leeding of His wounds; 4. 
 Thereby He gave the world a demonstration of 
 the truth of His humanity, that He was in all 
 things 1ike unto us.—Ver. 18. It had been a 
 sufficient disparagement to our blessed Redeemer 
 to be sorted with the best of men, but to be num- 
 bered with the scum of mankind is such an in- 
 dignity as confounds our thoughts.—Ver. 19. 
 Pilate, who before was His judge, and pronounced 
 Him innocent, is now His herald to proclaim 
 His glory.—Pilate did that fr Christ which none 
 of His own disciples durst do. No thanks to 
 him for this; because the highest services per- 
 formed to Christ undesignedly shall neither be 
 accepted nor rewarded by God.—Ver. 22. Surely 
 the constancy of Pilate at this time must be at- 
 tributed to special divine Providence. How 
 wonderful was it that he who before was as in- 
 constant as a reed, should now be fixed as 8 
 pillar of brass! [His so called constancy was 
 nothing but the natural outworking of the fear 
 excited by the threat to accuse him before Cesar; 
 his persistence in retaining the inscription would 
 
592 THE GOSPEL ACCORDING TO JOHN. 
 
 not. only gall the Jews but be an effectual bar {isfy us under all our trials,—that the will of God 
 
 to any charge of bis having neglected the Impe- | 
 rial interests. The true homiletical inferences | 
 from this passage are that 1. Those who attempt | 
 to accomplish their ends by improper influences, 
 brought to bear on rulers, generally over-reach 
 themselves: 2. God over-rules the arts of the 
 wicked for their own punishment and His glory. 
 E. R. 0. ]—Ver. 26. He calls her woman, and not 
 mother: not that He was ashamed of, or unwill- 
 ing to own her as His mother, but either 1. Fear- 
 ing that calling her by that name should augment 
 and increase her grief and trouble, or, 2. To 
 intimate His change of state and condition, that, 
 being ready to die and return to His Father in 
 heaven, He was above all earthly relations.— 
 Vers. 26, 27. The Lord never removes one com- 
 fort, and takes away the means of subsistence 
 from His people, but He raises up another in the | 
 room of it.—Such as are beloved of Christ, shall ; 
 be peculiarly honored by Him, and be employed 
 in the highest services for Him.—Ver. 30. /¢ ts. 
 Jinished: 1. My Father’s eternal counsel concern- | 
 ing Me is accomplished; 2. The scriptures are. 
 now fulfilled; 8. My sufferings are now ended; 
 4. Ὑπὸ fury and malice of My enemies are now! 
 ended; 5. The work of man’s redemption and: 
 salvation is perfected.—He bowed Ilis head, and | 
 gave up the ghost: Christ was a volunteer in dying. | 
 [From M. Henry: Ver. 17. Whatever cross | 
 He calls us out to bear at any time, we must re- 
 member that He bore the cross first, and by 
 bearing it for ws, bears it off fromus in a great | 
 measure, for thus He hath made His yoke casy, 
 and His burden light.—Ver. 18. Observe what 
 death Christ died; 1. The death of the cross, a 
 bloody, painful, shameful, cruel death; 2. He 
 was nailed to the cross, as asacrifice bound to the | 
 altar; 3. He was lifted up, as the brazen serpent, | 
 hung between heaven and earth, because we 
 were unworthy of either, and abandoned by 
 
 is done, and the word of God accomplished.— 
 Ver. 30. Jt is finished; that is 1. The malice of 
 His persecutors; 2. The counsel and command- 
 ment of His Father; 3. The types and prophe- 
 
 'cies of the Old Testament; 4. The ceremonial 
 
 law; 5. Sin; 6. His suffering: 7. His life; 8 
 The work of man’s redemption. 
 
 [From Scorr: Vers. 17-30. He was wounded 
 and scourged that we might be healed; He was 
 arrayed with scorn in the purple robe, that He 
 might procure for us ‘‘the robe of righteous- 
 ness ;’ He was crowned with thorns, that we 
 might be ‘*crowned with honor and immortality ;” 
 He stood speechless, that we might have an all- 
 prevailing plea; He endured torture that we 
 might have “ἃ strong consolation ;” He thirsted 
 that we might drink of the waters of life; He 
 bore the wrath of the Father, that we might 
 enjoy His favor; He *‘was numbered with trans- 
 gressors,’’ that we might be made ‘equal to 
 angels ;’’ He died, that we might live forever !— 
 Ver. 26. The surest interest in His love will not 
 secure our exemption from the sharpest temporal 
 sufferings.—Ver. 27. We ought to act as though 
 we heard Jesus say from His cross concerning 
 this and the other believer, ‘‘ Behold My mother,” 
 ‘‘My brother,” ‘“‘My sister.”——From A PLAIN 
 Commentary (Oxford): Ver. 17. And He bearing 
 His cross went forth; **The Jews themselves have 
 referred this type (of Isaac) unto that custom: 
 
 ‘for upon the words, ‘And Abraham took the wood 
 
 of the burnt offering, and laid it upon Isaac bis 
 
 son,’ they have this note,—‘as a man carries his 
 
 cross upon his shoulders.’ " (Peanson.)— Vers. 19- 
 22. “10 was not for nothing that Pilate suddenly 
 wrote, and resolutely maintained what he had 
 written. That title on the cross did signify no 
 less than that His royal power was active even 
 there; for ‘having spoiled principalities and 
 powers, He made a show of them openly, tri- 
 
 both; 4. His hands were stretched out to invite | umphing over them in it ; and through His death, 
 
 and embrace us; 5. He hung upon the tree some 
 hours, dying gradually in the full use of reason 
 
 and speech, that He might actually resign Himself | 
 
 asacrifice. See Him bleeding, see Him strugglng, 
 see Him dying, see Him and love Him, love Him 
 and live to Him, and study what we shall render. 
 —Vers. 19, 2. God so ordered it that this (title) 
 should be written in the three then most known 
 tongnes ; intimating thereby that Jesus Christ 
 should be a Saviour to all nations, and not to the 
 
 Jews only; and also that every nation shou'd | 
 
 hear in their own tongue the wonderful works of the 
 Redeemer.—Vers. 21, 22. An earnest of what 
 
 came to pass soon after, when the Gentiles sub- | 
 
 mitted to the kingdom of the Messiah, which the 
 unbelieving Jews had rebelled against.—Ver. 
 28. While Christ was in His dying agonies, the 
 soldiers were merrily dividing His spoils.—Ver. 
 
 26. His speaking to her in this seemingly slight | 
 
 Manner was designed to give check to the undue 
 honors which He foresaw would be given her in 
 the Romish Church.—Ver. 27. Those that truly 
 
 love Christ, and are loved of Him, will be glad | 
 
 of an opportunity to do any service to Him, or 
 His.—Ver. 29. To everlasting ‘hirst we had been 
 
 condemned, had not Christ suffered [thirsted] for | 
 
 us —Christ would rather court an affront than 
 see any prophecy unfulfilled. This should sat- 
 
 | destroyed him that had the power of death, that 
 lis, the devil.’?”” (Pzarson.)—Ver, 23. And thus 
 at the very foot of the cross of Christ was enacted 
 the emblem of that triumph over our Saviour 
 which the Powers of Darkness, it may well be 
 ‘supposed, by this time thought secure! They 
 | had slain their great enemy (the devils will have 
 already assumed); and their wicked agents may 
 /now be instigated to ‘divide the spoil.”—* Be- 
 ' cause Christ’s people cannot be rent and torn 
 by divisions, His tunic, seamless and woven 
 throughout, was not rent by them into whose 
 bands it fell. Single,—united,—connected,—it 
 shows the concord which should subsist among 
 /as many of ourselves as put on Christ. That 
 _vest of His declares to us, in a sacrament, the 
 |Unity of the Church.” (Cyprian.)—Ver. 24. 
 | «*Christ, like Joseph, was about to flee from this 
 evil and adulterous world; and leave His gar- 
 ment in its hands.’ (WiLL1ams.)—Vers. 26, 27. O 
 amazing privilege! thus to have been appointed 
 by the Incarnate Word Himself to supply His 
 place towards His bereaved mother! How stu- 
 pendous a legacy was this for Divine Piety to 
 bequeath, and for adoring love to inherit!— 
 ‘‘The presence of the Godhead in our Lord’s 
 person did not efface and outshine the essential 
 feelings of a human heart. It did but quicken 
 
 “υιλ-ὰὀ elt 
 
CHAP. XIX. 17-30. 
 
 and strencthen all those affections and sympa- 
 thies which are still left as remnants of the 
 heavenly image, andthe groundwork of its re- 
 newal within us.” (Hosnovusr.)—‘‘ As Gop, our 
 Saviour might have removed His human mother 
 to the best of those ‘many mansions’ which are 
 prepared for those that love Him. But it was 
 as Gov He willed that she should stay awhile on 
 earth: while as Man, He both provided a home 
 for her such as He could never give her while 
 He lived: and ealled the human feelings of a 
 friend into play on her behalf, while He did so.” 
 (Hosnovuss.)—Ver. 80. He was ‘reclining His 
 head as on His Father’s bosom.” (ORIGEN.) 
 [From Krummacuer: Ver. 17. And Le bear- 
 ing His cross, etc. It isthus the unhappy world 
 repels the Man who entered upon it heralded by 
 angels !—lIt is thus she rewards Him for the un- 
 wearied love with which He poured upon her 
 the abundance of all conceivable benefits and 
 mercies.—Oh, who that is still inclined to doubt 
 whether mankind was worthy of eternal perdi- 
 tion without the intervention of a Mediator, let 
 him cast a look at this path of suffering and 
 convince himself of the contrary! For whyiis 
 the Holy One thus drageed along, unless it be 
 that we loved sin too ardently not to hate ἃ man, 
 even to the death, who made Himself known as 
 the deliverer from it.—Had He shrunk back from 
 this fatal path, His road to suffering would have 
 represented to us that on which, when dying, we 
 should have quitted the world. Instead οἵ sol- 
 diers, the emissaries of Satan would have escort- 
 ed us; instead of the accursed tree, the curse of 
 the law itself; instead of the fetters, the bands of 
 eternal wrath would have encircled us, and des- 
 pair have lashed us with its fiery scourge.—It 
 may be that during our earthly pilgrimage we 
 are led on similar paths to that on which we see 
 Jesus, our Head, proceeding; but Christ has de- 
 prived our fearful path of its horrors, our bur- 
 dens of their overpowering weight, our disgrace 
 and need of their deadly stings, and placed us in 
 a situation to say ‘* Yea, though I walk through 
 the valley of the shadow of death I will fear no 
 evil, for Thou art with me.’’——(olgotha—Cal- 
 vary—horrifying name—the appellation of the 
 biost momentous and awful spot upon the whole 
 earth. Behold a naked and barren eminence, 
 enriched only by the blood of criminals, and 
 covered with the bones of executed rebels, in- 
 ceniliaries, prisoners, and other offscouring of 
 the human race. An accursed spot, where love 
 never rules, but where naked justice alone sits 
 enthroned, with scales and sword, and from 
 which every passer-by turns with abhorrence, a 
 nocturnal rendezvous cf jackalsand hyenas. Only 
 think, this place so full of horrors, becomes 
 transformed into “the hill from whence cometh 
 our help,” and whose mysteries many kings and 
 prophets desired to see-and did not see them. 
 Yes, upon this awful bill our roses shall blossom. 
 and our springs of peace and salvation burst 
 forth. The pillar of our refuge towers upon this 
 height. The Bethany of our repose and eternal 
 refreshment here displays itself to our view.— 
 On that awful mount ends the earthly career of 
 the Lord of Glory. Behold Him, the only green, 
 sound, and fruitful tree upon earth, and at the 
 root of thistree the axe is laid, Whata testimony 
 88 
 
 593 
 
 against the world, and what an annihilating con- 
 tradiction to every thing that bears the name of 
 God and Divine Providence, if the latter did not 
 find its solution in the mystery of the representa- 
 tive atonement.—Ver. 18. They crucified Llin; O 
 what a dying bed for the King of kings! As 
 often as we repose on the downy cushions of 
 peace, or blissfully assemble in social brotherly 
 circles, singing hymns of hope, let us not forget 
 that the cause of the happiness we enjoy is solely 
 to be found in the fact, that the Lord of Glory 
 once extended Himself on the fatal tree for us.— 
 The earth rejects the Prince of Life from its sur- 
 face, and, as it seems, heaven also refuses Him: 
 Though rejected by heaven and earth, yet He 
 forms, as such, the connecting link between them 
 both, and the Mediator of their eternal and re- 
 newed amity.—The moment the cross is elevatea 
 to its height, a purple stream falls from tue 
 wounds of the crucified Jesus, and bedews the 
 place of torture and the sinful crowd which svr- 
 rounds it. This is His legacy to His Church. 
 This rosy dew works wonders. It falls upon 
 spiritual deserts, and they blossom as the rose. 
 We sprinkle it upon the door posts of our hearts, 
 and ure secure against destroyers and avenging 
 angels. This dew falls on the ice of the north 
 pole, and the accumulated frozen mass of ages 
 thaws beneath it. It streams down on the torrid 
 zone, and the air becomes cool and pleasant. 
 Where this rain falls, the gardens of God spring 
 up, lilies bloom, and what was black becomes 
 white in the purifying stream, and what was 
 polluted becomes pure as the light of the sun.— 
 For our justification nothing more is requisite 
 than that, in the consciousness of our utter help- 
 lessness we lay hold on the horns of that altar, 
 which is sprinkled with blood that ‘speaketh 
 better things than that of Abel.””—** I am eruci- 
 fied with Christ,” exclaims the Apostle, and by 
 these words points out the entire fruit which the 
 cross bears for all believers. His meaning is, 
 ‘« They are not His sins for which the curse is 
 there endured, but mine; for He who thus ex- 
 pires on the cross dies for me: Christ pays and 
 suffers in my stead.”—The life of the world 
 springs only from the death of the Just One.— 
 Ver. 19. “ What sayest thou, Is this a King?” 
 Do not shake thy head, but know that thow art 
 wanting in discernment, not He in majesty.— 
 Dost thou inquire where is the majesty of this 
 King? Truly it exists, although for the time 
 hidden, like the glittering gold of the ark be- 
 neath the rams* skins that covered it.—Jesus of 
 Nuzareth, tat Kine of the Jews: Yes, it is He. 
 Thou mayest recognize Him (as King) by the 
 victories He achieves even on the fatal tree, the 
 first of which is of a glorious twofold character 
 —over /limself and over the infernal tempter. 1. 
 Over Himself; 2. Over Satan; He suffers Him- 
 self to be wounded in the heel, but at the same 
 time breaks the head of the old Serpent. 3. The 
 greatest and most wonderful of all—the victory 
 of the Lawgiver overthe Law. There was no 
 want of wish or will in heaven to save us; but 
 the right to undertake the great work was want- 
 ing—the daw put inits protest to our redemption. 
 The curse had to be endured; He submitted to 
 this and drank the cup of wrath—and when the 
 voice of mercy was heard from heaven, the law 
 
594 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 bad nothing to object.—Yes, He isa King! But 
 where is His kingdom? He is founding it while 
 hanging on the cross. The drops of blood which 
 trickle down, are the price He paid to ransom 
 His people, and the dying groans which issue 
 from His breast. the joyful peal which announces 
 the birthday of His Zion.—Iln His crown of thorns 
 He governs the world of spirits and of hearts; 
 and the greatest marvels by which He glorifies 
 Himself on earth He performs with His pierced 
 hands.—Ver. 20. ‘he title was written in Greek, 
 Latin, and Hebrew, the three theological lan- 
 guages, that all the world may read and under- 
 stand.—Vers. 23, 24. A dying-bed presents it- 
 self to our view—an individual at the point of 
 death—a legacy and the heirs; let us direct our 
 attention first to the Zestutor, and then to His 
 legacy, and heirs; 1. The Testator; Jesus of 
 Nazareth—(1) the poorest of the poor, (2) the 
 King of the Jews—the King of kings—the Son 
 of the Living God—the Alpha and Omega, God 
 blessed forever; 2. The Legacy; His eluthing— 
 (1) the upper garment which symbolizes the out- 
 wardly operating fullness of the Saviour’s power 
 and life, and in a second signification, the spiri- 
 tual endowment intended for us—this is divisible; 
 (2) the vesture or body-coat of the Man of sor- 
 rows which He used to wear under the mantle; 
 beneath the resplendent robe of His wonderful 
 and active life, the Saviour wore another, the 
 garment of a perfect obedience—it is the robe 
 of righteousness of the Son of God, which is 
 symbolized by the coat without a seam (indivisi- 
 le) for which the lot is cast at the foot of the 
 ‘xuss; 3. The heirs; (1) the executioners, (2) 
 one of the murderers inherits the costly robe,— 
 this circumstance tells us that no wickedness, 
 however great, excludes unconditionally from 
 the inheritance; it only depends upon this, that 
 the symbolical position of those executioners, 
 with respect to the body should be essentially 
 fulfilled in us—l. They know how to value the 
 preciousness of the seamless vestment; 2. They 
 perceive that only in its undivided whole it was 
 of value; ὃ. They are satisfied to obtain posses- 
 sion gratuitously—without any merit of their 
 own.—Vers. 25, 26. In the midst of rage and 
 fury, love stands near Jesus in His dying mo- 
 ments and lifts up to Him its tearful and affec- 
 tionate eye—behold a lovely little company in 
 the midst of the bands of Belial, a hidden rose- 
 bud under wild and tangled bramble-bushes, a 
 splendid wreath of lilies around the death-bed of 
 the Redeemer.—lIn that mourning group you see 
 only the first divinely quickened germs of the 
 future kingdom of the Divine Sufferer.—Strange 
 enough, with one exception, all of them are fe- 
 males: the strong are fled—the weak maintain 
 their ground; the heroes despair—the timid, 
 who did not presume to promise anything, over- 
 come the world. If the man’s is the splendid 
 deed—the woman’s is enduring patience; if to 
 the former belongs the heroism which cuts the 
 knot—to che latter (which is the greater of the 
 two) belongs the silent self-sacritice which is 
 faithful unto death.—The disciple whom He loved; 
 In these words the Apostle indicates what was 
 his pri !e, his crown, and his highest boast. Αἱ 
 the same time they point out the source whence 
 he derived all his consolation, hope, and 
 
 strength; this source was love—not the love 
 with which he embraced the Lord, but that with 
 which the Lord embraced him.—He who can 
 sign himself the disciple whom Jesus loves has a 
 sure guaranty for all tuat he needs, and for all 
 that his heart can desire; he may call himself 
 the man that is tossed with tempests, yet if he is 
 ‘‘the disciple whom Jesus loves’? what more will 
 he have ?— Woman; It becomes Him not to eall 
 her Mother now since this term in the Hebrew 
 includes the idea ot Mistress, while He was just 
 preparing, as the Lord of lords, to ascend the 
 throne of eternal majesty.—Vers. 26, 27. Behold 
 thy Son—Behold thy Mother; These words con- 
 tain the record of the institution of a new family 
 relationship; in this fellowship Christ is the 
 Head, and all His believing people form one great, 
 closely-connected family: Let him who would 
 envy John the pleasing task of being a support 
 to the Mother of Jesus know that the way to the 
 same honor lies open to him—Jesus has said, 
 κε Whosoever shall do the will of My Father 
 which is in heaven, the same is My Mother and 
 sister and brother,” Matt. xii. 50.—Ver. 28. 2 
 thirst: What was the nature of the distress ex- 
 pressed by the cry?—1. Physical; 2. Does it 
 not remind of the awful representation of the in- 
 visible world portrayed in the parable of Laza- 
 rus and Dives?—For what did He thirst? Not 
 only for earthly water, but after the full restora- 
 tion of His Father’s countenance.—These words 
 also solicited from mankind a charitable act.— 
 That for which He chiefly thirsts is that He may 
 gain us over to Himself—that transgressors may 
 be freed from sin; those under the curse, ab- 
 solved; those that are bound, liberated.—O that 
 you could weep as Peter wept, and like David! 
 Such tears are the drink-offering for which the 
 Saviour still thirsts.—Ver. 80. Jt ts finished: At 
 the very moment when, for the Hero of Judah, 
 all seems lost, His words declare that all is won 
 and accomplished. Listen! at these words you 
 hear fetters burst, and prison walls falling down; 
 barriers as high as heaven are overthrown, and 
 gates which had been closed for thousands of 
 years again move on their hinges.--Every con- 
 dition of the work of human redemption has been 
 completed with the exception of one which was 
 included in them.—If He has paid the ransom, 
 how can a righteous God demand payment a 
 second time ?—With the heraldic and conquering 
 ery, It is finished, He turned once more to the 
 world. It was His farewell to earth—a farewell 
 such as beseemed the Conqueror of Death, the 
 Prince of Life, the Governor of all things. He 
 then withdrew Himsclf entirely into connection 
 with His God, and turned His face to Him alone. 
 
 [From Jacopus: Vers, 26, 27. What a Son was 
 this, true to His Father in Heaven, and to His 
 mother on earth..——From Owen: Ver. 18. Je- 
 sus in the midst—disgraceful eminence.—Vers. 
 26, 27. «*The burden of the world’s redemption 
 with all its increasing horror of sin, lies upon 
 lis soul; boundless anticipations, now gradually 
 receding and passing away, of the glory to be 
 obtained had filled His spirit, yet He has room 
 for the exercise of the minutest care.’’ (STLeR.) 
 —Ver 28. Jesus was conscious that He was ful- 
 filling a pre-determined series of sufferings, and 
 manifested no impatient haste, that they should 
 
CHAP. XIX. 31-42. — 595 
 
 be endured other than in their allotted place and | shall remain faithful?—Ver. 26. Woman; ‘She 
 
 time.—Ver. 30. Jt is finished; ‘‘All things were 
 
 |was Tae Woman whose Seed here bruises the 
 done which the law required, all things estab-| serpent’s head. 
 
 What title, then, so fitting at the 
 
 lished which prophecy predicted, all things abol- , present juncture, as this—with its twofold weight 
 
 ished which were to be abrogated, all things ob-/ of shame and glory? 
 
 tained in order to be bestowed which had been 
 the subject of promise. 
 
 were to* be suffered; but therein, at the same 
 time, all things were done and accomplished, 
 nothing was left wanting. The theology of ages 
 has striven to embrace this ‘all’ and to develop 
 it; and strives to ‘his day in vain to express it 
 perfectly.” (STrER.) 
 
 [Vers. 25, 26. Now there stood by the cross, etc 
 Is not this symbolic of the yreat Apostasy (2 
 
 Thess. ii. ὃ; Luke xviii. 8, ete.) when only a few. 
 
 Woman, Satan’s instru- 
 
 /ment in bringing se and death into the world— 
 All things—down to the! 
 last drops of scornful compassion, and compas- : 
 sionate scorn, after receiving which Christ’s lips ' 
 uttered this great word—were suffered which ' 
 
 thereby rendering this cross necessary: Woman, 
 God’s instrument in bringing Him into the world 
 who is the Righteousness and Life thereof, whose 
 cross shall be changed into a crown of rejoicing 
 for Himself and His redeemed. Surely, it is no 
 
 marvel if now, whilst the promise made to Eve 
 
 is fulfilled to Mary, the same old word that meets 
 us in the story of the fall, resounds from the lips 
 of the Restorer, the suffering yet victorious Seed’ 
 (E. M.)—‘*Woman! Thy Saviour spake thy name 
 in His last agony—not harshly, condemningly, 
 as He in justice might have done, but lovingly, 
 compassionately, with fostering care.” (E. M.)] 
 
 Vv. 
 
 CHRIST THE GLORIFICATION OF DEATH, THE VERY LIFE IN DEATH. THE CORPSE OF JESUS, TO HIS FOES 
 AN OBSCURE SIGN OF CALAMITY, TO HIS FRIENDS A MYSTERIOUS PASSOVER-SIGN (A SIGN THAT HE 
 IS THE TRUE PASSOVER-LAMB AND THAT SOMETHING MIRACULOUS IS TRANSPIRING WITHIN HIM), 
 TO HIS UNDECIDED DISCIPLES A DECISIVE, ANIMATING SIGN. THE HONORABLE BURIAL IN THE 
 GARDEN AND IN THE NEW SEPULCHRE. THE FORETOKENS OF THE VICTORY OF CHRIST. 
 
 Cuapr. XIX. 31-42. 
 (Matt. xxvii. 57-66; Mark xv. 42-47, Luke xxiii. 50-56.) 
 91 
 
 The Jews therefore, because it was the preparation [it was preparation day, παρα- 
 σχευή, comp ver 42], that the bodies should [might] not remain upon the cross on 
 the sabbath day [sabbath], (for that sabbath day was a high day [for great was the 
 day of that sabbath, ἦν γὰρ μεγάλη ἡ ἡμέρα ἐχείνου τοῦ σαββάτουἼ,) besought Pilate 
 that their legs might be broken, and that they might be taken away. Then came 
 the soldieis |The soldiers therefore came], and brake [broke] the legs of the first, 
 and of the other which [who] was crucified with him. But when they came to Je- 
 sus, and saw that he was dead already, they brake [broke] not his legs: But one of 
 the soldiers with a spear pierced his side, and forthwith came there [omit there, or 
 read: there came] out blood and water. 
 
 And he that saw i bare record [he that hath seen it, hath born witness, ὁ éwpa- 
 χὼς μεμαρτύρηκεν], and his record [witness] is true [ἀληϑινή 7"; and he knoweth that 
 he saith [what is] true [44747], that ye [also, za? duets] might believe [may believe, 
 πιστεύσητε]. For these things were done [came to pass], that the Scripture should 
 [might] be fulfilled, ‘A bone of him shall not be breken.’ [Ex. xii. 46; Num. ix. 
 12; Ps. xxxiv. 20.] And again another Scripture saith, ‘They shall look on him 
 whom they pierced.’ [Zech. xii. 10.] 
 
 92 
 89 
 
 94 
 30 
 
 36 
 o7 
 
 38 And after this [these things, ταῦτα] Joseph? of Arimathea, being a disciple.of 
 
 Jesus, but secretly [though in secret, or, concealing it, χεχρυμμένος δέ | for fear of the 
 Jews, besought Pilate that he mhight take away the body of Jesus: and Pilate gave 
 him leave. He came therefore, and took the body of Jesus [took away his body]. 
 And there came also Nicodemus, (which [who] at the first came to Jesus[to him, πρὸς 
 αὐτόν] by night)and brought [ bringing, φέρων] a mixture of myrrh and aloes, about an 
 hundred pound weight [a hundred pounds, λέτρας, weight]. Then took they [They took 
 therefore] the body of Jesus, and wound it in linen clothes with the spices, as the 
 manner of the Jews is [as is the custom of the Jews] to bury. Now in the place 
 where he was crucified there was a garden; and in the garden a new sepulchre 
 [tomb], wherein was never man yet laid [in which no one had ever been laid].‘ 
 
 39 
 40 
 41 
 
596 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 42 There laid they Jesus therefore because of the Jews’ preparation day [day]; for the 
 
 sepulchre [tomb] was nigh at hand. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 
 2 Ver. 38.—O Ἰωσὴφ ἀπὸ ᾿Αριμαθαΐίας. 
 ἀπό A. B. D., ele. 
 
 *Aptpabaias.—P.5.] 
 
 Ver. 35—[Cod. Sin. reads ἀληθής, but against most anthorities.—P. 8. 
 . In support of the article A. J. A.; for the omission of the second 6 before 
 [W-schend., Alf, Westcott and Hort omit both articles, and read simply, with $ andB: Ἰωσὴφ ara 
 
 8 Ver. 38.—[I read ‘vith X89 B. L. X., efe., Lachm., Treg., Alf., Westc. and Hort, ἦλθεν οὖν καὶ ἦρεν τὸ σῶμα 
 
 αὐτοῦ. ‘the text. rec (with Vulg.) has τοῦ ᾿Τησοῦ instead of αὐτοῦ. Tischendorf ed. viii., follows the reading of X.*: 
 ἦλθον οὖν Kal Hpov αὐτόν: “they came therefore and took him away.’—P.S8. . 
 
 4 Ver. 41.—) A. D. Orig., Tischend., Tregelles and Alf., read ἐτέθη, wus laid; but &. B. Cyr., Westcott read: ἣν τε- 
 
 θειμένος, had been luid ; comp. Luke xxiii. 53.—P. 5. 
 
 EXEGETICAL AND CRITICAL. 
 
 Ver. 31. The Jews therefore.—The οὖν 
 again characteristically indicates the next con- 
 cern which troubled the Jews as Jews. The ob- 
 servance of the ceremonial law was their first 
 thought after the work of the crucifixion was 
 accomplished. Rupert: Magnifict honoratores Det, 
 cum in conscientia mala reposuissent sanguinem Justi, 
 
 That the bodies might not remain on 
 the cross [iva μὴ μείνῃ ἐπὶ τοῦ σταῦυ- 
 pov τά obuartTa|.—On the Roman custom 
 see the Commentary on Matthew. The Jewish 
 ordinance in regard to the bodies of persons 
 hanged on a tree Deut. xxi. 22 f.; Josephus, De 
 Bello Jud., \V. 5, 2.—Because it was the 
 Preparation day [ἐπεὶ παρασκευὴ ἢἦν].--- 
 J. e. because preparations must be made for 
 keeping holy the Sabbath, on which day no 
 bodies were allowed to remain hanging on the 
 tree.—For great was the (feast-) day of that 
 (Paschal) Sabbath [ἣν yap μεγάλη ἡ ἡμέρα 
 
 ἐκείνου τοῦ oaPPatov].—(Comp. chap. 
 vii. 87). Elucidating parenthesis. JZ. 6. it was 
 
 not a simple Sabbath of the current year, but 
 ils sanctity was increased by its falling in the 
 Paschal season. This was true of the day in 
 any case, whether, in accordance with the view 
 of the disharmonists, the first paschal day was 
 still to arrive and coincided with the Sabbath 
 (Meyer and others), or whether, according to 
 the view represented by us, the Sabbath in ques- 
 tion fell upun the second Jewish passover-day. 
 Meyer thinks that as the second passover-day it 
 could have been called μεγάλη only because, in 
 accordance with Lev. xxiii. 10, the feast of 
 sheaves (Wieseler, Synopse, p. 844, p. 885) was 
 celebrated on this day (16 Nisan). This refer- 
 ence, however, he asserts, John must have indi- 
 cated. On the other hand, the first feast-day 
 possessed, according to Ley. xxiii. 7-15, the 
 character of a Sabbath also. But the case is 
 simpler in its bearings. The Sabbath, being 
 the principal holiday of the Jews, derived addi- 
 tional importance from every other festivity co- 
 incident with it, hence also from the second 
 solemn passover-day. If, on the other hand, the 
 passover-day had been the decisive motive, John 
 would not have mentioned the Sabbath as a 
 motive, : 
 
 That their legs might be broken, οἷο. 
 [να kateay@otrv® αὐτῶν τὰ σκέλη Kai 
 αὐ ϑῦσιεν]Ἴ]. -τϑαϊα in a perfectly general way, 
 whence it follows that they were hastening the 
 
 * [The aor. with augm. syllab, from κατάγνυμι, see Butt- 
 mann, 11. 97, Winer, p. 63 (¢ 12).—P. 8.] 
 
 removal and as yet possessed no certain know- 
 Jedge as to the death of Jesus. The shattering 
 of the legs with clubs, erucifragium [σκελοκοπία], 
 was a customary ‘orm of accelerating death—a 
 procedure as harsh and brutal as crucifixion 
 itself (Lactantius, Jnstit. 1V. 26; Lipsius, Ad 
 Plaut. 11. 4, 63). It also appears as an inde- 
 pendent punishment, Sueton., Aug. 67 [Seneca, 
 De Ira, 111. 32, etc.]. ‘The supervention of a coup 
 de grace, by which (not by the cruecifragium in it- 
 self) death was occasioned, cannot be proved, 
 least of all from ver. 34 (contrary to Michaelis, 
 ug and others).” Thus Meyer [p. 633], 
 while Tholuck, following Quintil., Declam. VI. 9, 
 and other instances in Hug, declares in favor 
 of the customariness of the death-stab in cases 
 where death seemed to have already taken place, 
 but where the soldier wished thoroughly to as- 
 sure himself of the fact. In accerdance with 
 the presentation of our Gospel, the breaking of 
 the legs must be conceived of as a deadly pro- 
 cess. It is omitted, as the more difficult task, 
 in cases where the stab of a lance is sufficient 
 to complete the signs of death by means of an 
 easy death-stroke. 
 
 Ver. 32. The soldiers therefore came 
 [7A Gov οὖν οἱ στρατιῶται, k. T.A.].—Two 
 soldiers simultaneously break the legs of the 
 thief on the right and the thief on the left. With 
 Jesus they consider this superfluous—therefore, 
 to make assurance doubly sure, they pierce Him 
 with the lance. His death is thus doubly and 
 trebly warranted: once by the cognition of the 
 soldiers, then by the mortal spear-stroke, finally 
 by His burial on the part of His friends. From 
 chap. xx. 27 'Tholuck infers besides (less se- 
 curely) that the wound was the breadth of a man’s 
 hand.—The soldier stood with his right hand 
 opposite the left side of the Crucified One. 
 
 Ver 34. Biood and water [καὶ ἐξῆλϑεν 
 εὐθὺς αἷμα καὶ bdwp].—We must preface 
 the explanations of this fact by the statement 
 that the Evangelist looks upon it as one of great 
 moment. See ver. 37. [* the strong assevera- 
 tions of the Evangelist, show that he regarded 
 the circumstance as very extraordinary, perhaps 
 as supernatural. He writes of it like a person 
 who hardly expected to be believed. Yet the 
 effect he describes is exactly (?) that which we 
 now know was most likely to result from preced- 
 ing causes. Thus his accuracy of observation 
 and the honesty and veracity of bis testimony 
 are most remarkably corroborated.” Webster 
 and Wilkinson.—P. 5.1 
 
 Different explanations: 
 
 1. The modern explanation of the fact as a 
 NATURAL phenomenon. This interpretation is 
 
~ ΨῈΣ 
 
 CHAP. XIX. 31-42. 
 
 597 
 
 made the more difficult by the circumstance that / that of a natural phenomenon, there lies the as- 
 
 the blood does not flow out of dead bodies, 
 neither does it separate into blood and water 
 
 [or placenta and serum] (as it does in a vessel | 
 
 after venesection),. 
 
 First assumption: 
 spear-thrust, and the forth-flowing of the blood 
 (or of a reddish lymph) must demonstrate 
 Christ’s corporeality, in contradiction of the 
 Docetee (Hammond, Kuinoel, Olshausen). 
 
 disciple and the ancient Church that Jesus was. 
 dead, and by the separation of blood and water. 
 [See also against this view, Stroud, on the Phy- | 
 sical Cause of Christ’s Death, Ὁ. 141 f. It is cer- 
 tain, however, that, had Christ not been already 
 dead, the infliction of such a wound in the heart 
 
 by the spear of a Roman soldier must have pro-: 
 
 duced death ; and this fact in any case sets aside 
 the Gnostic docetic view according to which! 
 Christ suffered and died only in appearance, as | 
 well as the older rationalistic view that Christ 
 recovered from the effects of the crucifixion, and 
 that His resurrection was merely an awakening 
 from a trance.—P. S. 
 
 Second assumption: 'the flow of blood and water 
 from the body of a dead person is physiologi- 
 cally explained : 
 
 a. By the presence of extravasations, 
 blisters, in which the globules and serum have 
 become separated one from the other (Hbrard). 
 
 ὁ. By the serum in the pericardium (Gruner, 
 De Jes. Christi morte vera non simuluta, ete., 
 Halle, 1805), 
 voirs on the side of the heart may be added (see 
 Tholuck, p. 439). [The Gruners, two physicians, 
 father and son, held that the blood issued from 
 the heart, the water from the pericardium, 7. ὁ. 
 the membrane which envelops the heart. So 
 also Kipping (De eruce et eruciariis, pp. 187-195), 
 Bishop Watson (Apology for the Bible), Barnes, 
 Webster and Wilkinson, and Owen. ‘To this 
 theory it is objected that the quantity of liquid 
 or reddish lymphatic humor in the 
 is usually so minute as to be scarcely percepti- 
 ble. ‘+ Haller states that asmall quantity of water, 
 not exceeding a few drachms, has trequently 
 been found in the pericardium of executed per- 
 sons; but, except under very peculiar and mor- 
 bid circumstances, the eminent anatomists John 
 and Charles Bell deny the occurrence altogether. 
 ... Naturally the pericardium exhibits scarcely 
 anything which deserves thé name of liquid; 
 but after some forms of violent death, more 
 especially when attended with obstructed circu- 
 lation, it may contain 4 little serum, either pure 
 or mixed with blood.... For the statement of 
 the Gruners, that after death accompanied with 
 anxiety the pericardium is full of water, there is 
 no evidence.” Stroud, 1 ὁ. p. 188, 189.—P. 8.] 
 
 2. The apprehension of the fact as ἃ MIRACLE 
 (Origen and the ancient Church generally, Meyer, 
 Luthardt). [Bengel: quod sanguis exiit, mirum; 
 quod etiam aqua, magis mirum; quod ultrumque sta- 
 tum, uno tempore, et tamen distincte, maxime mirum. 
 So also Alford who, with Meyer, stops with the 
 recognition of a eae without indulging in 
 eee izing.—P. 
 
 . Between the eee of a miracle unas- 
 
 ea by any physiological instrumentality, and | 
 
 Death was produced by the! 
 
 This | 
 view is combated by the presupposition of the} 
 
 or blood- : 
 
 to which yet other serous reser-! 
 
 pericardium } 
 
 |sumption that we have to do with a PRIMITIVE 
 | PHENOMENON, ἢ. 6. a unique appearance based 
 upon the unique situation. Meyer [p. 635] says: 
 ;** A natural explanation in a higher sense is as- 
 signed for this phenomenon by Lange (Leben Jesu, 
 Il. p. 1614 f.); he assumes it to be explicable by 
 the process of transformation which, as he affirms, 
 ‘the body of Christ was undergoing. A spinose 
 conception in which there is not only an absence 
 of clearness” (a fact equally true of the trans- 
 -formation itself, but which, nevertheless, does not 
 ‘render that transformation spinose), ‘but also 
 imperiling the essential and necessary point of the 
 j actual death of Jesus” (ἃ e., hazarding its being 
 ‘swallowed up inthe resurrection), ‘‘and moreover 
 representing the details of the assumed trans- 
 formation as occurring in very sensuous and 
 materialistie wise” (say, rather, in bodily and 
 corporeal fashion). Meyer thinks he has war- 
 raut for citing against this view, 1 Cor. xy. 51- 
 53. The following propositions may assist to an 
 apprehension of the case: (1) After the death of 
 Jesus, either corruption or travsformation must 
 ‘have been preparing. (2) Corruption He did 
 i not see, hence it is transformation that was in 
 ‘course of preparation. (8) If this was prepar- 
 | ing, the fact must of necessity make itself known 
 by a sign transpiring in His wounded body,— 
 a sign such as we are unacquainted with in other 
 ‘corpses. (4) That this sign is ἃ wnicum, con- 
 ‘cerning which we can find nothing in the history 
 of extravasations, pericardia, etc. is a circum- 
 stance perfectly in order. 
 
 4, The myruicaL interpretation of Baur and 
 others may be passed over (comp. Meyer [p. 6911). 
 | 5. [SymBoLicaL and ALLEGORICAL] interpre- 
 |tations of the phenomenon [which may be con- 
 ‘nected with either of the preceding ones, es- 
 , pecially with No. 2.—P. 5.1. With reference 
 ito 1 John v. 6: Symbol of the two sacraments 
 
 iof grace: Apollinaris, Ambrose (De Sacram. ep. 
 11, aqua ut emundaret, sanguis ut redimeret, Au- 
 igustine, the R. Catholic exegetes, Luther).* 
 
 | Otherwise Baur: The death of Jesus symbolized 
 
 as the source of spiritual life. Similarly Luth- 
 jardt. The Evangelist has indeed said nothing 
 iof this meaning himself. He has laid stress 
 ;upon the unexpectedness of the phenomenon, 
 however. 
 
 [Other symbolical explanations: (1) Calvin: 
 reference of the blood to expiation; of the water 
 to regeneration. He, however, denies the mira- 
 ;culous character of the fact. Isaac Watts: 
 
 “My Saviour’s pierced side 
 Poured out a double flood: 
 By water we are purified 
 And pardoned by the blood.” 
 
 | Toplady: 
 
 “Let the water and the blood 
 From Thy riven side which flowed, 
 Be of sin the double cure, 
 Cleanse me from its guilt and power.” 
 
 (2) According to E. Swedenborg, dlood signifies 
 the proceeding Divine truth for the spiritual man, 
 
 * (So also Wordsworth (after the fathers). As Kve was 
 taken from the side of sleeping Adam, so the church and 
 ; the sacraments of the eucharist (blood) and baptism (water) 
 emanated from the pierced side of the crucified Christ.— 
 P.8.] 
 
598 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 and water the Divine truth for the natural man. | timony contains an extraordinary statement. He 
 
 (Apocalypse Explained, No. 329).*—P. 5.1 
 
 then distinguishes the substance of his testimony 
 
 [AppirionaL Remarks on the effusion of blood! as essential truth (42707), because the thing 
 
 and water. This is properly a question for phy- 
 
 logians.. Comp. besides the dissertation of the 
 Gruners already quoted, Thomas Bartholinus, De 
 
 Latere Christi aperto, etc.; Hieronymus Bardus, | 
 
 Epist. ad Thom. Bartholinum, and the Reply of 
 Bartholinus; William Stroud, M.D., 716 Physical 
 Cause of the Death of Christ, 2d ed. with an Appen- 
 dix by Sir James Y. Simpson, M. D. (London, 
 1871). The last work is probably the best and 
 
 contains more curious information than any other. | 
 
 Dr. Stroud, as already mentioned on p. 587, 
 traces the physical cause of the death of Christ to 
 a sudden rupture of the heart, produced by in- 
 tense agony of mind endured in behalf of sinners. 
 He uses this verse as an argument for his theory. 
 Rupture of the heart is followed by an effusion 
 of blood (sometimes as much as a quart or much 
 more) into the pericardiuin, where it quickly 
 separates into its solid and liquid constituents, 
 technically called crassamentum and serum, but in 
 ordinary language blood and water. The soldier, 
 in approaching the body of Christ ang inflicting 
 
 the wound for the purpose either to ascertain or | 
 
 to insure His death, wouid purposely aim at the 
 heart, and, transfixing the lower part of the left 
 side, would open the pericardium obliquely from 
 
 below; that capsule being distended with cras- | 
 
 samentum and serum, and consequently pressed 
 against the side, its contents would, by force of 
 gravity, be instantly and completely discharged 
 
 watery liquid intermixed with clotted blood, ex- 
 actly corresponding to the sacred narrative: 
 ‘cand immediately there came forth blood and 
 water.” The difficulties of commentators have 
 arisen mostly from the gratuitous assumption 
 that the blood which flowed from the wound of 
 Christ was liquid, and the water pure, and, to 
 account for so marvellous an occurrence, recourse 
 was had either to miraculous agency, or to other 
 equally untenable suppositions. +‘* Blood and 
 water’ simply denote the crassamentum and se- 
 rum of blood which has separated into its con- 
 stituents. See pp. 899 ff., and the instances 
 adduced in illustration. Ewald (Geschichte Chris- 
 
 tus’, 3d ed. 1867, p. 584f.), without entering into | 
 | opened in regard to their conduct and they shail 
 ture of the heart (ei plotzlicher Herzbruch) was | 
 | regret it, or it shall become a matter of regret to 
 Christ, and explains from it the loud terrible ery | 
 
 the matter, likewise assumes that a sudden rup- 
 the immediate physical cause of the death of 
 
 of anguish on the cross.—P. 8. 
 
 Ver. 835. And he that hath seen it hath 
 borne witness [[καὶ ὁ ἑωρακὼς μεμαρ- 
 | world, at the Last Judgment (Rey. i. 7). 
 
 Trpykev].—According to Weisse, Schweizer, 
 
 . . . . : | 
 and others, a later reporter, distinguishing him- | 
 
 self from John, here betrays himself. But it is 
 the Evangelist who himself makes a distinction be- 
 tween an oral, evangelistic testimony, continued 
 during many years, and his written iteration of 
 the same at a later period—conscious that said tes- 
 
 * (There is a Swedenborgian Commentary on the Gospel of 
 John by Rey. J. Clowes, 8d ed. London, 1859, 10 has only re- 
 rently come into my hands. but presents very little that might 
 haye been worth quoting in this work. It consists almost 
 entirely of extracts from Swedenborg’s writings, bearing on 
 the “spiritual” sense οἱ the spiritual Gospel.—L. 8.] 
 
 | must so occur, as a fulfilment of the divine word, 
 sicians to settle, but they differ as much as theo- | 
 
 and the form of his testimony, ἀληϑῆ. His testi- 
 mony is, however, continually, and’ so in this 
 instance also, designed to produce faith in Christ 
 (see chap. xx. 31), namely, the confirmation and 
 consummation of his readers’ belief in the higher 
 divine nature of Christ. Not, as some have sup- 
 
 posed, that ye may believe in the death of Jesus as 
 an event which really transpired (Beza and others) ; 
 
 or in the true corporeality of Christ, in opposition 
 to the Docetz (Hammond, Paulus, and others). 
 
 | Meyer thinks that Gnosticism might have fas- 
 
 tened even sooner upon the mysterious, enigma- 
 tical outflow (?). 
 
 Ver. 36. A bone of Him shall not be 
 broken [Ὀστοῦν οὐ συντριβήσεται ad- 
 
 |rov].—The first fulfilment of Scripture was of ἃ 
 negalive sort: it was the fulfilment of the typi- 
 
 cal provision, that not a bone of the pasehal 
 lamb should be broken, Ex. xii. 46; Nu. ix. 12. 
 As the suffering Christ was the antitype of the 
 paschal lamb (1 Cor. v. 7), it was necessary that 
 this typical trait also should be fulfilled in Him. 
 
 Ver. 37. Whom they pierced [Ὅψονται 
 
 istic ὃν &éFexévtyoav|.—(Zech. xii. 10.) The 
 | ele ὃν by attraction in the place of εἰς ἐκεῖνον ὃν. 
 
 Second, positive fulfilment of a Scriptural pas- 
 sage by the spear-thrust. The passage freely 
 cited after the original text which the Septuagint 
 has weakened (**Whom they have insulted’), 
 
 } Properly: They shall look up to Me YS Whom 
 through the wound, in a full stream of clear) ᾿ 3 J F 
 |they have pierced. The reading bes found in 
 ᾿ many manuscripts is probably an exegetical cor- 
 ; rection, as it seemed obvious that Jehovah can- 
 
 not be pierced; hence likewise the figurative con- 
 ception of the Septuagint. The passage in ques- 
 tion is one of the exceedingly pregnant Messi- 
 anic passages of the second half of Zechariah. 
 The Messiah here appears in the light of the 
 self-manifesting Jehovah Himself. The piercers 
 
 }are the Jews, standing, however, as representa- 
 
 tives of the whole human race. ‘They have 
 pierced Me,” ἡ. 6. they have consummated their 
 enmity against My highest manifestation anid 
 approach. ‘*They shall lock upon Me whom 
 they have pierced,” 7. 6. their eyes shall be 
 
 perceive whom they have outraged,—they shail 
 
 them. This prophecy has had a general fulfil- 
 ment in the turning of the believing world to the 
 Crucified One. It shall, however, be fulfilled in 
 the most universal sense, in regard to the while 
 The 
 beginning of this consternation of the world 
 upon discovering that it bas thrust at God, 
 whilst it supposed itself to be piercing a crimi- 
 nal, in dealing the Messiah the heart-thrust, is 
 
 | significantly seen by the Evangelist in the fact 
 
 that we have been .considering. The spear- 
 thrust was the final heart-blow and death-blow 
 which, after many blows and stabs, the whole 
 
 /race of man inflicted upon the Messiah; it was 
 
 therefore the concentrated symbol of His cruci- 
 fixion in general. Hence, there immediately 
 appeared a sign, such as is not met with in other 
 
CHAP. XIX. 381-42. 
 
 599 
 
 corpses ;—a sign in which the higher nature of 
 Christ, the incipient manifestation of His glory, 
 announced itself. That which is related con- 
 cerning murdered persons, namely, that their 
 wounds bleed afresh when the murderers ap- 
 proach their bodies, did actually happen here in 
 the highest sense. That the phenomenon made 
 one of the many signs that perplexed and dis- 
 mayed the people at Golgotha, may be securely | 
 assumed from the prominent mention which this 
 occurrence and its effect receive at the hands of 
 John. This involves the complete overthrow of 
 the natural [rationalistic] explanation. An 
 ordinary appearance could not thus have opera- 
 ted. See viii. 28; xii. 82; Acts ii. 
 
 Ver. 38. Joseph of Arimathea.—Comp. 
 Matt. xxvii. 57. After the Jews had induced 
 Pilate to have the bodies taken down, Joseph 
 presented his request and arrived at precisely 
 the right moment to take the corpse which had 
 been actorded him, down from the cross. So 
 Meyer rightly, in opposition to De Wette who | 
 finds a difficulty here, as likewise in opposition 
 to Liicke, who apprehends the ἄρῃ and ἦρεν as 
 relating to the carrying away of the body which 
 the soldiers had taken down. With this inter- 
 pretation Meyer asserts that he has settled a 
 difference which would otherwise exist, making | 
 this statement ‘‘ unauthorized” by the side of 
 Luke xxiii. 538; Mark xv. 46. 
 
 About a hundred pounds weight [oc | 
 λίτρας ἑκατόν].---ϑϑ Comm. on Matthew, at 
 the parallel passage. [A proof of the greatness | 
 of their love produced by the death of Christ. 
 --Ρ. 5.1 
 
 Ver. 40. As is the manner of the Jews 
 [kavac évocg ἐστὶ τοῖς “lovdaiorge év- 
 Tagdcacecyv].—Contrast: The custom of the 
 Eyvyptians, who took out the brain and bowels, or 
 at least steeped the body for seventy days in 
 natron. See Winer, ‘‘Lmbaiming,’”’ Meyer. The 
 Egyptian anointing was designed for the pre- 
 servation of the bodies as mummies: the Jewish 
 anointing formed a consecrated and beautiful | 
 transition of the corpse from death to corrup- | 
 tion. Onthe fact that there is nothing surprising | 
 in the superabundance of one hundred pounds of 
 aloes and myrrh for the anointing, see Tholuck. | 
 
 Ver. 41. In the place [ἐν τῷ ré7o], ve. | 
 in the district. According to Matt. xxvii. 60, it | 
 was Joseph’s garden. Comp. Luke xxiii. 53; 
 chap. xix. 30; Mark xi. 2. 
 
 Ver. 42. On account of the preparation- 
 day [διὰ τὴν παρασκευὴν τῶν ’lovd.)].— 
 An intimation that if haste had not been urgent, 
 they would have given Jesus more honorable 
 burial in another place. Thus the very haste | 
 of the preparation-day was providential. Jesus 
 should be interred in a new grave, in a manner | 
 the most extraordinary. The circumstance must 
 serve at the same time to manifest Joseph’s great 
 alacrity in sacvrifice. 
 
 DOCTRINAL.AND ETHICAL. 
 
 1. Tne JOHANNEAN RELATION. John omits the 
 trait of their rolling a great stone in front of the 
 door of the sepulchre: he does not mention that | 
 Mary Magdalene and Mary the mother of James 
 seated themselves over against the sepulchre; | 
 
 | plots. 
 
 | of Him. 
 
 |luek, p. 430. 
 
 that the Jews, with the co-operation of Pilate, 
 sealed the sepulchre on the Sabbath and set a 
 militury watch upon it (Matt.); that Pilate, 
 before presenting Joseph with the body of Jesus, 
 inquired of the centurion whether Jesus were 
 dead (Mark); the approach of a greater number 
 of acquaintances to view the death of Jesus; 
 the inspection of the sepulchre by the women, and 
 their Friday evening preparation of ointments 
 for the formal interment of Jesus which they 
 appointed to take place after the Sabbath (Luke). 
 
 On the other hand, he brings out the fact that 
 Jesus was glorified in His death as the true Pas- 
 chal Lamb, glorified no less by another myste- 
 rious fulfilment of Scripture, and specially glori- 
 fied by the open emergence of His hitherto 
 secret disciples, Joseph of Arimathea and Nico- 
 demus, and the princely sepulture which they, 
 in pious rivalry of love, have prepared for the 
 
 | Lord. 
 
 2. GREAT WAS THE DAY OF THAT SABBATH. A 
 stroke of that Jewish hypocrisy which strains 
 out gnats and swallows camels, similar to Chap. 
 xviii. 28. In removing the bodies, however, 
 in accordance with the instinct of an evil con- 
 science, they are peculiarly interested in having 
 the body of Jesus conveyed ‘out of sight and 
 mind” of the people; in causing, along with the 
 odious Man, the very name of Him, as also their 
 
 | work upon Him, to be hurried, with all possible 
 
 expedition, beneath the sod. But here, as in the 
 
 | composition of the superscription, contingencies 
 
 occur, which cross, modify and enfeeble their 
 They can not hinder Jesus, upon His de- 
 scent from the cross, from being significantly 
 distinguished from the thieves and honorably 
 sepulchred. 
 
 3. PascuaL Lams. Ye shall break not a bone 
 On the uncertainty of typology in re- 
 gard to the meaning of this provision, see ‘Tho- 
 We assume that the provision 
 originally belonged to the expression of the most 
 hurried preparation of the Paschal Lamb, as a¢ 
 the instant of flight or departure. Then at the 
 same time it was expressive of the utterly undi- 
 vided participation of the house-congregation οἱ 
 
 | domestic church in fellowship and sacrament 
 
 (Tholuck, p. 450). This type was fulfilled in 
 Christ. The hurried removal from the cross— 
 an expression of the Sufferer’s speedy transpor- 
 tation to glory—prevented the breaking of the 
 legs, and henceforth the whole undivided Christ 
 should be the spiritual and vital food of the 
 
 | Church of His salvation. 
 
 4. Vers. 34 and 37. Blood and water. See the 
 Exea. ΝΌΤΕΒ, and Leben Jesu, Ὁ. 1611. 
 
 5. The association of Josepu of Arimathea 
 
 ‘and Nicoprmus: a sign showing how the com- 
 
 plete development of malice and unrighteousness 
 impels all nobler natures into the camp of 
 Christ; and how the darkest hours of the king- 
 dom of God are invariably the natal hour of a 
 new discipleship. That glory of the Jewish 
 world, to which they cleaved, being turned to 
 shame in their eyes, they are become free from 
 their earthly goods and know not how better to 
 spend them than in the service of the love of 
 Christ. One offers the abundance of his pre- 
 cious spices, which constituted an important 
 household treasure among the Orientals; the 
 
600 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 other offers his garden and his family-vault to | 
 be the resting-place of an excommunicate, out- | 
 lawed, crucified Man; both sacrifice their safety, | 
 position, authority, their old associations and, 
 greatest sacrifice of all, their old Jewish hierar- 
 chal pride, and their old Messianic hope and) 
 entire view of the world. ‘To them all things 
 are involved in midnight gloom; but the inno- | 
 cence and righteousness of Christ they see, shi- | 
 ning as the broad day in the midst of this dark- 
 ness.—Moral loathing and abhorrence of the 
 mask of hypocritical godlessness are able to 
 burst the strongest bonds of deference to human 
 opinions, and to generate the highest sacrificial 
 courage. | 
 
 6. The pious OBSERVANCE OF THE SABBATH 
 on the part of Jesus’ friends, on the occasion of 
 their burial of Him, a testimony against those 
 who, with the charge of Sabbath-breaking, in- 
 troduced His persecution unto death. 
 
 7. The repose or Jesus at once a slumber of | 
 death and a mystery of transiormation unto) 
 resurrection. 
 
 | 
 HOMILETICAL AND PRACTICAL. | 
 
 See the Door. Norges and the Synoptists. 
 
 From the moment of Jesus’ death, all things | 
 take a turn.—The glorification of Jesus begins 
 with the glorification of His holy corpse: 1. 
 Through special divine protection (break no 
 bone); 2. through special heavenly signs (blood 
 and water); 8. through special human reverence 
 and care (the interment).—God watcheth over | 
 His own in death as in life.— How, in the fune- 
 ral of the Just One, the victory of His life-bat- | 
 tle is reflected.—The desire of the Jews to re- 
 move the bodies from Golgotha: The expression 
 of (1) a legal, slavish zeal; (2) an hypocritical | 
 sanctimoniousness; (3) a bad conscience.—The | 
 last heart-thrust which Christ received from the | 
 world: 1. A collective expression of all that 
 the world has done to Him: 2. a pursuing of 
 His life into the jaws of death (a violation 
 of His corpse); 3. and yet a ‘‘mercy-stroke,” 
 inasmuch as it is to secure His corpse from 
 mutilation; 4. above all, a testimony of God 
 to His death and unique nature (His transition | 
 to a new life).—The two great fulfilments con- | 
 nected with the one spear-thrust of an unsus- 
 pecting soldier: 1. The fulfilment of all the! 
 types of the Law in one feature (ver. 36). 2. The 
 fulfilment of all the words of the Prophets.in one | 
 single prophetic word.—Jesus, the unbroken | 
 Paschal Lamb for believing Israel, is at the same | 
 time the pierced Divine Image for unbelieving | 
 Israel.—The revealing of the Crucified One, the | 
 repentance of the world.—Nothing but the sight 
 of Christ’s breaking heart could melt the heart 
 of sin.—The death of Jesus the life of the world: 
 1. His falling asleep, her awaking (as His eyes 
 close, hers open); 2. the end of His heart-grief, 
 the commencement of hers; 3. His corpse, her | 
 quickening.—The stately sepulture of the Lord, or | 
 the princely disciples of the Crucified One.—The | 
 thank-offerings which immediately glorify the 
 redemptive and expiatory offering of Christ.— 
 The operation of the cross of Christ: 1. Compre- 
 hension of the cross; 2. courage for the cross; 
 8. sacrifices to the cross; 4. witnesses to the| 
 
 | pensation of weakness through strength! 
 
 | centurion’s was great. 
 
 ---------.-.- τ ττὸ- ----. 
 
 cross.—The great calm after the great storm: 1, 
 The quiet Sufferer. 2. Thequiet grave. 3. The 
 quiet Sabbath. 4. The quiet mystery of life (or 
 becoming). 5. The quiet presentiment. 6. The 
 
 quiet turning of all things. 
 
 STARKE: OSIANDER: See how hypocrites act! 
 fierce sticklers are they for external matters and 
 ordinances, but in the weightiest matters, those 
 that concern the soul and salvation, they ‘eare 
 not for the fear of God. Matt. xxiii. 23.—Quns- 
 NeL: In vain doth the sinner seek to bury the 
 remembrance of his sins—sin shall ever rise up 
 
 against him, Jer. xvii. 1; Gen. xlii. 21.—O how 
 
 luany think only how to conceal their sins, but 
 not to be penitent for them! Job xxxi. 33, 84. 
 
 A foot-soldier, and not a horseman, as painters 
 
 are wont to depict the man who pierced Jesus. — 
 CansTEIN: Let us look in faith, love and grati- 
 
 tude unto Him whom we ourselves have pierced, 
 
 in order that we may rejoice when He is seen of 
 us with our bodily eyes, Heb. xii. 2.—QuesneL: 
 Jesus will come to judgment in the same flesh in 
 which He was crucified, that He may confound 
 His foes, chap. v. 27; Acts xvii. 31.—Zuisius: 
 Thus God is able to raise up quickly unto His 
 people, though they be, with Christ, forsaken of 
 all men, persons who interest themselves for 
 them with the greatest care and diligence, such- 
 as they would never have thought on. In sorest 
 need, therefore, take heart, Jer. xxxviii. 7 f.— 
 The love of an upright friend remains constant 
 even in death. HEDINGER: Excellent com- 
 Abra- 
 ham’s faith was great, the thief’s was great, the 
 The first saw Christ in 
 the life, the second in dying, the last in death, 
 amid many miracles. But there is nothing to 
 surpass Joseph and Nicodemus—they believe on 
 Him in the grave. O power of God in the faith- 
 ful! O strength in the weak, we praise thee! 2 
 Cor. xii. 9.—Godly, wise and brave undertakings 
 of a true Christian, though apparently never so 
 bold and perilous, are furthered to a good end 
 through the help of the Almighty.—Like to like, 
 —one lover of Jesus joineth company with an- 
 other. Mark this, O man, and do thou likewise, 
 Sir. xiii, 20, 21.—Bist Tus.: O that yet other 
 fearful Nicodemuses might at the cross, and in 
 the sepulchre of Jesus crucify and bury their 
 fear of man; then would amendment be of rapid 
 growth in all ranks, Ps. xxvii. 1; 1 Pet. iii. 13. 
 —Though not many rich and noble are called, 
 there still are some who willingly lay out their 
 possessions in the service of Jesus, Luke vii. 5.— 
 Zeistus: O how well do the rich do when they 
 spend their riches on Christ, His glory and 
 His needy members! that they do good and grow 
 
 ‘rich in good works, 1 Tim. vi. 18, 19.—Os1an- 
 
 pER: We must not carelessly cast away the 
 bodies of Christians; such a course is contrary 
 to love andthe hope of resurrection; but we 
 must honorably commit them to the earth.—Gar- 
 dens are pictures of death and resurrection — 
 graves do suit them well: it is therefore not un- 
 fit that church-yards should have trees planted 
 
 along their sides, and that they should be made 
 ) toresemble gardens—Osianven: Christ hath hal- 
 lowed our graves and made sleeping-rooms of 
 
 them, in which the bodies rest until they are 
 awakened again unto everlasting life, Rom. vi. 4. 
 
Lisco: Ver. 38. Publicly and boldly doth the 
 hitherto timorous love io Jesus now come for- 
 ward; it leapeth over all considerations and 
 scruples and toucheth the dead body of Jesus 
 without any dread of becoming defiled after the 
 law, through contact with a corpse, and that the 
 corpse of a reputed malefactor. 
 
 Braune: The fear of man is overcome: so 
 openly they act. Delay is atan end; they make 
 haste. They are not ashamed before all wit- 
 nesses to make common cause with the Galilean 
 women.—Joseph had had it hewn out for himself 
 and Jesus entereth it before him; thus Jesus 
 consecrateth the graves of His people, to the end 
 that they may dread them the less. 
 
 Gossnper: The stab was given by one soldier 
 only, and here it says: Yhey have pierced Him. 
 How is this? the soldier was but the instrument; 
 they, sinners, all of them, from the first to the 
 last, did guide the soldier’s hand and the crime 
 is imputed to them.—Love now breaketh through 
 all fear of man, and where there was most to 
 fear, fear vanisheth, so that he dreadlessly es- 
 pouseth the cause of Him who was killed on the 
 cross and rejected by the whole world,—espouseth 
 it, [ say, at a time when, to all appearance, there 
 was nothing to hope for from Him whom, living, 
 he was either ashamed or afraid openly to con- 
 fess.—This of itself was a beautiful fruit of the 
 death of Jesus, that His secret disciples were 
 made open ones, the weak, strong.—The love of 
 the Slain Lamb driveth out all fear.—Christ 
 liked and deserved a new grave, because He was 
 a Dead Man without an equal; for all the chil- 
 dren of Adam die from guilt, He guiltlessly. 
 
 [Craven: From Auaustine: Ver. 34, That 
 blood was shed for the remission of sins, that 
 water tempers the cup of salvation.—O dea/h, by 
 which the dead are guickened ; what can be purer 
 than that blood, what more salutary than that 
 wound !—Ver. 38. In performing this last office 
 to our Lord, he showed a bold indifference to 
 the Jews, though he had avoided our Lord’s 
 company when alive, for fear of incurring their 
 hatred.—Curysostom: Ver. 31. The Jews who 
 strained at [out] ἃ gnat and swallowed a camel, 
 after their audacious wickedness, reason scrupu- 
 lously about the day.—Ver. 34. When thou ap- 
 proachest the awful cup, approach as if thou 
 wert about to drink out of Christ’s side.—From 
 TuropuyLact: Ver. 34. To please the Jews, they 
 pierce Christ, thus insulting even His lifeless 
 body. But the insult issues in a miracle; fora 
 miracle it is that blood-should flow from a dead 
 body.—Ver. 40. Even now, in a certain sense, 
 Christ is put to death by the avaricious, in the 
 person of the pocr man suffering famine. Be 
 therefore a Joseph, and cover Christ’s naked- 
 ness.—From Herserr: Ver. 34. Pierced His 
 side ; 
 
 Tf ye have anything to send or write, 
 (I have no bag, but here is room) 
 Unto My Father's hand and sight 
 (Believe Me) it shall safely come. 
 That I shall mind, what you impart; 
 Look, you may put it very near My heart. 
 Or if hereafter any of My friends 
 Will use me in this kind, the door 
 Shall still be open; what he sends 
 I will present, and somewhat more, 
 Not to ine hurt. Sighs will convey 
 Anything to Me. Hark, despair, away. 
 
 CHAP. XIX. 31-42. 601 
 
 SS 
 
 [From Burkitt: Ver. 31. Hence note the 
 cursed hypocrisy of these Jews; they look upon 
 themselves as strictly bound to observe an out- 
 ward ceremony, but their consciences never 
 scruple to violate the most weighty precepts of 
 the moral law.—Ver. 34. No cruelty was omitted 
 towards Christ, either dead or alive, which might 
 testify the great desert of our sin, nor was there 
 any needful evidence wanting, which might make 
 clear the truth of His death.—Vers. 58-42. Grace 
 doth not always make a public and open show . 
 where it is; but as there is much secret treasure 
 unseen in the bowels of the earth, so is there 
 much grace in the hearts of some saints, which 
 the world takes little notice of —We read of none 
 of the apostles at Christ’s funeral; fear bad put 
 them to flight; but Joseph and Nicodemus ap- 
 peared boldly: If God strengthen the weak, 
 and leave the strong to the prevalency of their 
 own fears, the weak shall be as David, and the 
 strong as tow —Ver. 41. A sepulchre in a garden, 
 to expiate Adam’s sin committed in a garden.— 
 Ver. 42. Of what use our Lord's burial is to us 
 His followers: It shows us the amazing depth of 
 His humiliation, from what and to what His love 
 brought Him, even from the bosom of His Father 
 to the bosom of the grave. It may also comfort 
 us against the fears of death; the grave could 
 not long keep Christ, it shall not always keep us; 
 it was a loathsome prison before, it is a perfumed 
 bed now; he whose head is in heaven, need not 
 fear to put his feet into the grave. Awake and 
 sing, thou that dwellest in the dust, for the en- 
 mity of the grave is slain by Christ. 
 
 [From M. Henry: Ver 381. Passover Sabbaths 
 are high days; sacrament-days, supper-days, 
 communion days, are high days, and there ought 
 to be more than ordinary preparation for them, 
 that these may be high days indeed to us, as the 
 days of heaven.—The pretended sanctity of hypo- 
 crites is abominable; they made no conscience 
 of bringing an innocent and excellent person to 
 the cross, and yet scrupled letting a dead body 
 hang upon the ecross.—Ver. 52. One of these 
 thieves was a penitent, and had received from 
 Christ an assurance that he should shortly be 
 with Him in paradise, and yet died in the same 
 pain and misery that the other thief did: the ex- 
 tremity of dying agonies is no obstruction to the 
 living comforts that wait for holy souls en the 
 other side of death.—Ver. 83. Whatever devices 
 are in men’s hearts. the counsel of the Lord shall 
 stand :-—I\t was fully designed to break His legs, 
 but, God’s counsel being otherwise, see how it 
 was prevented.—Ver. 34. Through this window, 
 opened in Christ’s side, you may look into His 
 heart, and see love flaming there, love sirong as 
 death ; see our own names written there.—When 
 Christ, the second Adam, was fallen into a deep 
 sleep upon the cross, then was His side opened, and 
 out-of it was His Church taken, which He es- 
 poused to Himvelf.—The blood and water that 
 flowed out of it were significant: 1. Of the two 
 great benefits which all believers partake of 
 through Christ—justification and sanctification ; 
 blood for remission, water, for regeneration ; 
 blood for atonement, water for purification; 2. 
 Of the two great ordinances of Baptism and the 
 Lord’s Supper.—Now was the rock smitien (1 Cor. 
 x. 4), now was the fountain opened (Zech. xiii. 1), 
 
602 
 
 now were the wells of salvation digged, Is. xii. 3. 
 Here is the river, the streams whereof make glad the 
 city of God.—Ver. 36. Christ our pussover is sacri- 
 ficed for us, 1 Cor. v. 7. Ile is the Lamb of God 
 (John i. 29), and, as the true Passover, His bones 
 were kept. wnbroken.—Vers. 38-42. Come and see 
 a burial that conguered the grave, and buried it; 
 a burial that beautified the grave, and softened 
 it for all believers!—Ver. 88. It was Joseph's 
 honor that he was a disciple of Christ, his 
 weakness that he was so secretly.—Some who 
 in lesser trials have been timorous, yet in 
 greater have been very courageous. — The 
 impotent malice of those that can but censure, 
 and revile, and clamor, is sometimes more 
 formidable even to wise and good men than one 
 would think.—When God has work to do, He can 
 find out such as are proper to do it, and spirit 
 them for it.—Vers. 89,40. Since God designed 
 honor for His body, they would put honor upon 
 it.—Vers. 40, 42. In conformity to this example, 
 we ought to have regard to the dead bodies of 
 Christians. The resurrection of the saints will 
 be in virtue of Christ’s resurrection, and there- 
 fore in burying them we should have an eye to 
 Christ’s burial—Ver. 41. In a garden Christ 
 began His passion, and from a garden He would 
 rise, and begin His exaltation.—He was buried 
 
 in a new sepulchye: this was so ordered, 1. For | 
 
 honor; He that was born trom a virgin-womb, 
 must rise froma virgin-tomb; 2. For the con- 
 firming of the truth of His resurrection.—Ver. 
 42. What is to be done on the evening before 
 the Sabbath, should be so contrived that it may 
 neither intrench upon Sabbath-time, nor indis- 
 pose us for Sabbath-work. 
 
 [From Scorr: Vers 31-42. Comparing the 
 sacred oracles with the events which occur in 
 the Church and in the world, our faith will be 
 mereased even by the most discouraging trans- 
 action.—From A PLain ComMMENTARY (Oxford): 
 «Tt the Jews that stood by said truly of Him at 
 Lazarus’ grave, Behold fow He loved him! when 
 He shed a few tears out of His eyes; much more 
 truly may we say, Behold how He loved us! 
 seeing Him shed both bluod and water in great 
 plenty out of His heart.” (Bishop ANpREwss.) 
 —Vers. 38-42. Surely, this entire history has 
 consecrated expensive funerals, and given a 
 solemm sanction to care bestowed on burial- 
 places, forever! 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 [From Krummacuer: Ver. 34. In the water 
 and the blood are represented the most essential 
 blessings of salvation: the water has a remote 
 reference to baptism, but it chiefly symbolizes 
 the moral purifying power of the word of Christ; 
 the blood points out the ransom paid for our 
 guilt, as well as the atoning sacrifice. —The blood 
 flowed separately from the water; justification 
 must not be mingled with,’much less exchanged 
 for, personal amendment.—Vers. 388, 89. Mar- 
 vellous things occur in the vicinity of the cross. 
 Two individuals, belonging to the first ranks in 
 society, who, when Jesus still walked abroad in 
 the majesty of His supernatural acts did not ven- 
 ture to make known their favorable impression 
 respecting Him,—now, that the termination of 
 His course seems to have stamped Him as a 
 pitiable enthusiast, honor Him as their King 
 before all the people. The germ of faith which, 
 all at once, manifests itself so gloriously and so 
 fully developed, had long lain in their hearts; 
 from out of the thunder-cloud that brooded over 
 Calvary, abundant grace has proceeded.—Christ 
 crucified must be the object of our affections; 
 therefore detach Him from the accursed tree, 
 and deposit Him in your hearts, as your only 
 consolation in life and death.—Ver. 42. There 
 they laid Jesus; The curse is removed from a 
 sinful world, Deut. xxi. 22, 23.—Christ by His 
 burial has consecrated and shed light upon the 
 darkness of our graves.—From Jacobus: Vers. 
 34, 35. Our faith weeps, yet triumphs, as it 
 sees the death-blow fall upon our Substitute, for 
 in this we see our release. | 
 
 [ Worpswortu, on ver. 41: “Christ changes 
 the valley of the shadow of death into a garden. 
 Christ’s human body was laid in a natural gar- 
 den. His human soul was in a spiritual garden 
 (Luke xxiii. 43), and by His death and burial 
 He has prepared a garden for the souls and bodies 
 of all who depart hence in the Lord; and He 
 will make them to be like the dew of herbs (Isa. 
 xxvi. 19), and to rise up and blossom in a glori- 
 ous spring time. He provides Paradise, or a 
 garden, for the departed soul (Luke xxiii. 43), 
 and He makes the grave itself to be a garden of 
 Paradise; from which at the great Day the 
 bodies of the faithful, which have been sown in 
 hope, will rise in vernal beauty, and be united 
 for ever in unfading glory to their souls.”— 
 P.:8.] 
 
CHAP. XX. 1-10. 603 
 
 SEVENTH SECTION. 
 
 The finished victory of Christ over the world and the kingdom of darkness, and 
 His manifestation in the circle of His disciples. Christ demonstrates His 
 victory by banishing the last remnants of darkness, grief and unbe- 
 lief from His Church and making it sure of His resurrection. 
 
 CHap. XX. 
 
 I. 
 HOW THE RISEN ONE DOTH BY THE GRAVE-SIGNS PREPARE HIS PEOPLE FOR THE SIGNS OF HIS LIFE. 
 
 CHap. XX. 1-10: 
 (Matt. xxviii. 1-15, Mark xvi. 1-11; Luke xxiy. 1-12.) 
 
 1. [And, or, But on] The first day of the week [sabbath week] cometh Mary [the 
 ἢ] Magdalene early, when [while] it was yet dark, unto tne sepulchre [to the tomb], 
 and seeth the stone taken away from the sepulchre [out of the tomb]. Then she 
 runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved 
 [as a friend, ἐφίλει", and saith unto them, They have taken away the Lord’ out of the 
 sepulchre apa and we know not where they have laid him. Peter therefore 
 went forth [ἐξῆλθεν], and that other disciple, and came to the sepulchre [and were 
 going toward the tomb, zat ἤρχοντο εἰς τὸ μνημεῖον]. So they ran [And they 
 were running, ἔτρεχον δέ] both together: and the other disciple did outrun [zpoé- 
 dpayz] Peter, and came [7A%e | first to the sepulchre. And he stooping down, and 
 looking in, saw the linen clothes lying; yet went he not in. [And stooping down, 
 he seeth (παραχύφα-3 βλέπει) the linen clothes lying; yet he did not go inj. Then 
 cometh [also]* Simon Peter following him, and went into the sepulchre, [tomb] and 
 seeth the linen clothes lie [and beholdeth the linen clothes lying, χ. ἅξωρε!β τὰ ὀδόνεα 
 7 χείμενα, comp. ver. 11]. And the napkin, that was about his head, not lying with 
 8 the linen clothes, but wrapped together in a place by itself... Then (‘Then therefore, 
 τότε οὖν] went in also that [the, 6] other disciple, which [who] came first to the 
 9 sepulchre [tomb], and he saw, and believed. For as yet they knew not [or, For 
 not even yet did they know, οὐδέπω γὰρ ἡ δεισαν] the Scripture, that he must rise 
 10 again from the dead. Then [So] the disciples went away again unto their own 
 Lomit own] home. 
 
 bo 
 
 ao Oo —_- WwW 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver.2._{[7dv κύριον is the usual reading. Some Greek MSS., as Augustine observes (Tract in Joa. cxx. 6), insert 
 mov, dominum meum.—P. 3.] 
 
 2 Ver. 2.--ἰ Loved as a friend, ἐφίλει, comp. xi. 3. Otherwise ὃν ἡ γάπα, xix. 26; xxi.7, 20.—P. 8 
 
 8 Ver. δ.--ἰπαρακύπτειν is to stoop down or to bend forward, in order to look at any thing more closely. The intention 
 the E. V. has expressed here (and ver. 11) by adding in italics and looking in.—P. δ.) 
 
 4 Ver. 6.—|'The first καί is omitted in the text. rec. with A., but is supported by §%.39 B. L. X. and the XI. century sup- 
 
 plement of Cod. D. (see Alford).—P. §.] 
 
 5 Ver, 6.—[The E. V. obliterates the difference between βλέπει (sieht), the cursory glance of John, ver.5,and the stronger 
 θεωρεῖ (beschaut), the iutense gaze of Peter, ver. 6. See Tittman, Synon. p. 111 sy. 120 sq. ‘The more ants distinction 
 between κείμενα τὰ ὀθόνια, ver. 5, and τὰ ὀθόνια κείμενα, ver. 6, cannot be rendered in English and does not affect the sense. 
 The position of ὀθόνια in ver. 6 corresponds to τὸ σουδάριον, ver. 7.—P. 8.] 
 
 i principal features of the history stand out all 
 ” J - 
 
 PXEGETICAL AND CRITICAL. the more sure.” So also Alford in loc., who sees 
 |in the very failure of harmonistie attempts a 
 
 On the various presentations of the resurrec- | strong corroboration of the truth of the evan- 
 tion-history see Comm. on Matthew [p. 541, Am. | gelical narratives. ‘It is quite impossible that 
 Ed. The literature, p.542]. In particular also | so astounding an event, coming upon various 
 Doedes, De Jesu in vitam reditu, 1841; Tholuck, ; portions of the body ¢ of disciples from various 
 Glaubwiirdigkeit der evang. Gesch., 5, Abschnitt. | quarters and in various forms, should not have 
 Ebrard, p. 575; the author’s Leben Jesu, 11. 3, | been related, by four independent witnesses, in 
 p. 1669. | the scattered and fragmentary way in which we 
 [On the chronology of the events of the Re- | now find it. In the depth beneath this varied 
 surrection Meyer says (p. 648 note): ‘It isim- | surface of narration rests the great central fact 
 possible to harmonize the differences between | of the resurrection itself, unmoved and immova- 
 John and the Synoptists, and those between | ble. As it was ‘his above all other things to 
 the latter, but the grand fact itself and the} which the Apostles bore their testimony, so in 
 
 ΄ ; 
 
604 
 
 their testimony to this we have the most remark- 
 able proof of each having faithfully elaborated 
 into narrative those particular facts which came 
 under his own eye or were repeated to himself 
 by those concerned. Hence the great diversity 
 in this portion of the narrative:—and hence I 
 believe much that is now dark might be explained, 
 were the facts themselves, in their order of oc- 
 currence, before us. Till that is the case (and I 
 am willing to believe that it will be one of our de- 
 lightful employments hereafter, to trace the true 
 harmony of the Holy Gospels, under His teaching 
 of whom they are the record), we must be con- 
 tent to walk by faith, and not by sight. We must 
 also remember in this case, that our Evangelist 
 is selecting his points of narrative with a special 
 purpose,—to show us how the belief of the dis- 
 ciples was brought out and completed after the 
 unbelief of Israel; comp. vers. 30, 31.”—P. S.] 
 
 Ver. 1. The first day of the Sabbath- 
 week [τῇ δὲ μιᾷ τῶν CaBBatwor|.—On 
 the μία [--οπρώτη, see Mark xvi. 9] τῶν σαβ- 
 Batwv [oaB3atra—week], see Comm. on Mat- 
 thew, chap. xxviii. 1 [p. 544]. [The first day 
 of the week is now properly called, on account 
 of the Lord’s Resurrection, the Lord’s Day, ἡ 
 κυριακὴ ἡμέρα (Apoc. 1. 10). It has taken the 
 place of the Jewish Sabbath; ‘the substance re- 
 mained (weekly day of holy rest), the form 
 changed (from the seventh to the first day of the 
 week) with reference to the great fact of the 
 Resurrection whereby our redemption or the 
 new creation was completed. On that day the 
 Lord appeared to His disciples with His peace- 
 greeting, and on that day He sent His Holy 
 Spirit, and founded the Christian Church. The 
 Christian Sabbath blends the memories of crea- 
 tive and redemptive love, is the connecting link 
 between paradise lost and paradise regained, the 
 continuation of Pentecost, and the preparation 
 and pledge of the eternal Sabbath-feast (σαββα- 
 τισμός, Heb. iv. 9) in heaven.—P. S. 
 
 Cometh Mary the Magdalene. —See 
 Comm. on Matthew, chap, xxviii. [540 ff.], par- 
 ticularly chap. xxvii. 61 [534, 537]. [On Mag- 
 dalene see my notes on John xi. 2, pp. 340, 34). 
 Also the beautiful Easter hymn, ‘Pone luctum, 
 Magdalena!” ** Mary! put thy grief away,” or, 
 “Still thy sorrow, Magdalena,” in Daniel’s Zhes. 
 hymnol., 11. 3865, and my Christ in Song, Lond. 
 ed. p 200f.—P.S]. The exclusive mention of the 
 Magdalene finds its explanation not simply in 
 the fact that John received the following report 
 from her lips (Tholuck), but also in the desire 
 of the Mvangelist to make her peculiar experi- 
 ences illustrative, in concrete form, of a chief 
 manifestation of the Risen One: a similar mo- 
 tive induces his detailed deseription of the ex- 
 perience of Thomas. That she, moreover, did not 
 go alone to the grave, is demonstrated by the oida- 
 μὲν ver. 2; though, according to Meyer, Briick- 
 nerand Ebrard [Alford], this expression sprang 
 from the fellow-teeling of those nearest to Jesus. 
 Tholuck rightly rejects this interpretation of the 
 plural, since she is speaking to disciples who are 
 as yet ignorant of the grand fact which she an- 
 nounces—viz. the absence of the Lord’s body 
 from the sepulchre. Meyer groundlessly makes 
 a counter-poise of the οὐκ. oida ver. 18. [In ver. 
 13 Mary Magdalene speaks in her own name]. 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Early, it being yet dark [7 pwi, σκοτίας 
 ἔτι ovonc].—From this touch, compared with 
 the account of Mark, chap. xvi. 2, ‘‘at the rising 
 of the sun,” it is clearly proved that she, in the 
 impatience of her longing, must have hastened 
 in advance of the other women, Mary the mother 
 of James, and Salome. [So also Luthardt and 
 Ewald}. See Comm. on Mark [p. 156 Am. Ed.] 
 
 The stone lifted away (moved away) out 
 of the tomb [βλέπει τὸν λίϑον ἠρμένον 
 ἐκ τοῦ “wvywetiov—the stone had been fitted 
 into the mouth of the tomb which was hewn in a 
 rocky elevation, see Mark xv. 8, 4.—P. S.].—The 
 stone now lies sideways by the opening of the 
 tomb, which is coneeived of as a perpendicular 
 excavation. See Comm. on Mark [p. 156 Am. Ed. ] 
 
 Ver. 2. And cometh to Simon Peter, 
 and to the otker disciple.—A character- 
 istic historical trait. So soon as she perceives 
 the opening of the sepulchre, like lightning comes 
 the thought—the body is stolen ;—so deep is her 
 conception of the unfathomable iniquity and 
 treachery of the foe. Women usually seek counsel 
 and help from men. We need not (with Bengel) 
 infer from the repetition of the καὶ πρός, that the 
 two disciples were not together. Mary was in 
 want not only of the one, but also of the other. 
 
 Whom Jesus loved [asa friend, ὃν ἐφί- 
 λει 0’? Lyoovc].—Whom He honored with His 
 particular friendship. The other disciple: See 
 chap. i. 35-40; chap. xviil. 15; xx. 8. Whom 
 Jesus loved: Chap.) xili. (233) xix. 265) xxi 75 
 vers. 20) | sy. 
 
 They have taken away the Lord [jpav. 
 TOV κύριυν ἐκ τοῦ μνημείου].---ΑΟ fore- 
 judgment of fear in the love not yet perfect; an 
 error, starting up and vanishing on the way to 
 truth. 
 
 Ver. 4. So they both were running to- 
 gether [ἔτρεχον δὲ οἱ δύο ὁμοῦ. Mark 
 the change of the aorists and the descriptive im- 
 perfects in vers. 3 and 4; comp. ch. iv. 30. The 
 characteristic details, vers. 4-8, the liveliness, 
 circumstantiality., and inner truth of this narra- 
 tive betray unmistakably an eye-witness. Such 
 things cannot be invented.—P. 5.1 A lively 
 picture of their excitement. The going turns to 
 running, the moderate running to a running with 
 all their might, in which John takes the lead of 
 Peter. The characteristicalness of these facts, 
 presented in accordance with the lively recollec- 
 tion of John, is uninventibly striking and signi- 
 ficant. We cannot, however, infer that Peter, 
 as the elder, possessed less of general physical 
 strength (Tholuck). Elasticity in running is a 
 quality peculiar to youth. According to Lampe 
 and Luthardt, Peter’s consciousness of guilt 
 helped to make him slower. This assumption, 
 truly, is not vindicated by ver. 6. And yet at 
 that moment, at sight of the empty sepulchre, the 
 pressure on heart and conscience which weighed 
 him down, perchance, at first, might be lifted, 
 
 Ver. 5. Yet he did not go in [οὐ μέντοι 
 elowAvev].—On the way to the tomb, John’s 
 pace was more winged than that of Peter. On 
 reaching fhe grave, however, he seems to be 
 fettered first by tne fear of a sad discovery, then 
 by awe, and his astonishment at the orderly dis- 
 posed linen clothes, ἢ. 6. the sign of the forebod- 
 ing of another issue than that conjectured by 
 
 * 
 
CHAP. XX. 1-10. 
 
 605 
 
 Mary Magdalene. According to Ammon, his en- 
 trance was prevented by a fear of defilement; 
 according to Meyer, by natural dread. The 
 former view is contradicted by his stooping 
 down; the latter by his narrow observation of 
 the signs in the sepulchre. The contemplative 
 disciple stands still, lost in meditation upon the 
 new signs. Now, therefore, Peter steps forward, 
 as the one endowed with more practical decision, 
 and goes before him into the sepulchre. Pre- 
 cisely similar is the trait presented chap. xxi. 7, 
 where John isthe first to recognize the Lord, 
 Peter the first to hasten to him by swimming. 
 HTence, it would seem. Peter alone is mentioned 
 Luke xxiv. 12. (By Strauss and Baur this trait 
 is explained as originating in tendencies in favor 
 of John.)—Aorist, Imperfect, and Present forms 
 alternate right significantly in this lively narra- 
 tive.—And he beholdeth, Seuwpei, in contra- 
 distinction to the βλέπει of John—the three 
 signs in thesepulchre giving proof ofathoroughly 
 tranqiil occurrence, in contrast to a tumultuous 
 ravishment: 1. The grave-clothes are not car- 
 ried away as they naturally would have been if 
 the body had been stolen. 2. The linen-clothes 
 and the napkin, which latter enwrapped the head 
 (see chap. xi. 44; Luke xix. 20), are separated 
 and laid away in an orderly manner. 3. The 
 napkin is even lying, wrapped together, in a 
 place by itself. 
 
 Ver. 8. Then went in, therefore, the 
 Other disciple also [τότε οὖν εἰσῆλϑε 
 Kai ὁ ἀλλοῦ μαϑητὴς 6 EAVOV πρῶτος 
 εἰς τὸ μνημεῖο ν].---Τ]κ6. precedence of Peter 
 puts an end to John’s fear, or rather, as we 
 think, to his contemplative standing still. Hither- 
 to he seems to have been disturbed by not seeing 
 the head-cloth from his station on the outside of 
 the sepulchre, because of its being laid in a 
 separate place. 
 
 And he saw and believed [καὶ cide 
 καὶ éxtorevoev]|.—Thesesigns were sufficient 
 to make him believe in the resurrection of Jesus. 
 He believed, differently construed: 1. What 
 Mag‘lalene reported ( Augustine, Theophylact, 
 Erasmus, Luther, Bengel and others). 2. The re- 
 surrection signs (Chrysostom, Euthymius, Liicke 
 and others). 
 
 .Ver. 9. For not even yet did they under- 
 stand the scripture [οὐδέπω yap ἤδεισαν 
 τὴν γραφὴν ὅτι Sei αὐτὸν ἐκ νεκρῶν 
 avacryvai—comp. Ps. xvi. 10; ex.; Isa. liii. 8, 
 10; Zech. vi. 12,13; Acts ii. 24 ff. ; villi. 32, 991. 
 —The declarations of Jesus concerning His re- 
 surrection could not have become absolutely 
 doubtful to them, except in reference to their 
 literal meaning. A figurative interpretation so 
 readily suggested itself to their little faith, re- 
 collecting, as they did, the figurative phraseology 
 in which Jesus was wont to express Himself. 
 Therefore we need not suppose, with Meyer, 
 that His declarations were not so distinct as re- 
 ported by the Synoptists). The Johannean 
 ones see chap. ii. 21; viii. 28; x.18; xii. 24, 32; 
 the farewell-discourses. Their understanding 
 of the Old Testament was not sufficiently ad- 
 vanced to induce them, on the strength of its 
 predictions, to expect a literal resurrection of 
 the Messiah. Yet but these signs, here given, 
 were needed to give John the resurrection faith, 
 
 and henceforth the meaning of the Scripture 
 might become entirely clear to them. See Luke 
 xxiv. 26 ff., 46; Acts i. 8. Tholuck: ‘* Whilst 
 this their πιστεύειν, though a religious one, did 
 nevertheless rest on the sensuous substratum of 
 appearance [ocular evidence], that upon the . 
 foundation of Scripture was the higher, for it 
 mediated a consciousness of what the idea of a 
 crucified Messiah demanded.” 
 
 Ver. 10. So the disciples went away 
 again unto their home [ἀπῆλϑον οὖν 
 TAaAtv πρὸ αὐτῶν oF μαϑηταῆ.--- 
 Anxiously they awaited the further issue. John 
 tranquillized at bottom. It is not stated that 
 Peter also believed already. Probably the spe- 
 cial appearance of Jesus, vouchsafed him on that 
 Easter-day (Luke xxiv. 84; comp. ver. 12; 1 
 Cor. xv. 5), served not ouly for his personal 
 tranquillization in respect of his fault, but also 
 for the confirmation of his faith. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The diversities, like the intertwinings, of the 
 single features of the resurrection his/ory in the 
 accounts of the four Evangelists, are the hivhest 
 proof of the truth and the infinitely powerful effect 
 of the fact: a portrait of the highest stirring of 
 soul and spirit in humanity. A real Easter- 
 motet. Thus do different combatants report con- 
 cerning the culmination of the battle and the 
 form of the victory. 
 
 2. The resurrection of Christ had not only to 
 burst through the bonds of death, the closed gate 
 of the sepulchre, and the seal and the guard of 
 the world, but also the grief and litile fuith of the 
 disciples. (See my book: Der Herr ist wahrhaftig 
 auferstanden: die Losung der christlichen Gemeinde 
 unserer Zeit. Ziivich, 1852.) The belief in the 
 resurrection, far from issuing, as a mythicized 
 idea, from an enthusiastic hope of the disciples, 
 as Strauss has affirmed, was obliged to force its 
 passage through something entirely opposite, 
 namely the disconsolateness of the disciples. Of 
 a truth, supreme salvation is nigh unto extreme 
 hopelessness, if the latter do not precipitately 
 rush upon the sword but wait patiently for the 
 Lord,—then, however, salvation comes to hope- 
 lessness always from above, as a gifl of deliver- 
 ance; hopelessness may prophesy of salvation, 
 may prepare a worthy place for salvation, but it 
 cannot be the parent of it. In face of the resur- 
 rection, however, unbelief concentrates and con- 
 summates itself, in seeking here to reduce the 
 highest fact of the highest energy of life to a 
 bare idea and symbolism of life; in seeking in 
 this passage, where the union betwixt personal 
 and actual life and the idea of life celebrates its 
 consummation, to perpetuate the Adamitic con- 
 flict between idea and fact. See 1 Cor. xv. 
 
 3. The grand subjective revolution, prepared on 
 the first Easter-day in the soul-life of the hope- 
 less band of disciples, and upon which the es- 
 tablishment of the Christian Church rests, pre- 
 supposes the grand objective revolution of tlfings 
 in the life of the Lord: the resurrection. And 
 this individual revolution in the life of the Lord 
 is at the same time, in respect of its dynamical 
 working as well as its ideal value, the universal 
 revolution of things in the life of humanity, Eph. 
 
606 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 i. 19 ff. Christ’s resurrection our resurrection. | The life of Jesus the key to the Old Testament. 
 
 Ullmann: Was setzd die Stiftung der Kirche Christi | 
 
 durch einen Gekreuzigten voraus? Stud. u. Krit. 
 1832, IIL. 579. 
 
 4, The resurrection attested and glorified itself 
 as a divine fact, most of all by the thorough 
 change which it effected in the view of the cross- 
 death and sufferings of Jesus, and, indirectly, in 
 the view of the cross and death in general. By 
 it the cross of the curse is become the cross of 
 reconciliation,—the sign of the deepest disgrace, 
 the sign of highest honor. 
 
 5. The portrait of the Magdalene in her transi- 
 tion from deepest desolation to supreme joy. She 
 was fitted, in her loving grief for the Lord and 
 His body, to become the first Easter messenger. 
 
 6. The hasting of the Magdalene to Peter and 
 John, and the cleaving together of these two 
 gives us an impression of the gentle, placable 
 spirit which the suffering of Christ had developed 
 in the hearts of the disciples. Peter is not 
 shunned now by a Magdalene’s and a John’s en- 
 thusiasm for the Lord, although he has denied 
 Him.—for he is a repentant Peter. In a similar 
 manner the whole band of disciples bear with 
 the doubting Thomas until he has arrived at the 
 full resurrection faith. 
 
 7. The perplexed, excited, hurrying. running 
 disciples are first composed by the order in the 
 empty sepulchre of Jesus. They feel that there 
 a calm spirit bas ruled. And here is presented 
 to us in concrete touches the whole contrast of 
 the calm, mysterious resurrection of Jesus and 
 the immeasurable commotion confronting it in 
 the circle of disciples; primarily a commotion 
 full of anguish,—stormy ; then growing calmer, 
 yet still fluttering The life of the Risen One is 
 infinitely calm and tranquil in its self-certitude, 
 blissfully moving within itself, like God Himself. 
 As Christ held it no robbery to be equal with 
 God, neither did He think it robbery to be risen. 
 His heart is become celestially tranquil and firm, 
 the spiritual fixed star of the spirit-realm ; hence 
 the fixel point that, with mighty shock, moves 
 and transforms the whole human world. 
 
 8. The characteristics of Peter and John (see 
 Exec. Norte to ver. 5) on the way of their glori- 
 fication. 
 
 9. The first sign of the resurrection is the stone 
 rolled away; the annihilation of the wicked 
 counsel of the wor!d, the frustration of the league 
 of the powers of this world, the annulment of all 
 the old authorities that rise in rebellion against 
 the truth and the faith. (Ps. 11. ; Acts iv. 25 
 ff.; Eph. i. 21.) The second sign of the resur- 
 rection is the empty sepulchre. The grave kept 
 not the body of Christ; that body is ravished 
 from it along with His spirit. The personal 
 principle is not swallowed up by matter ; it ele- 
 vates and preserves matter by its dynamic power, 
 making it its heavenly organ. The ¢hird sign of 
 the resurrection are the fairly disposed and or- 
 dered grave-clothes, as a sign of the ruling of 
 the highest, clearest presence of mind amid the 
 horrors of the night-dark sepulchre. The spark 
 of faith of both Apostles kindles at this sign. 
 
 10. As the Seripture (of the Old Testament) 
 prophetically points forward to the facts of the 
 
 life of Jesus, so the life of Jesus points back to the | 
 
 Scripture concerning the future resurrection. 
 
 Special consideration must be directed to Scrip- 
 ture sayings such as ΡΒ. ii.; Ps. xvi.; Ps. ex.; 
 Is. lili. 11; Dan. ix. 25. To types such as Gen. 
 xxii. Jonah. Sayings in regard to death, such 
 as Is. xxv. 8; Hos. xiii. 14; comp. Acts ii. 25- 
 84; chap. viii. 82, 83; chap. xiii. 38, 35. 
 
 11. Then the disciples went home again. The 
 walk from the tomb of the Risen One a going 
 home in a higher sense. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Synoptists, Matthew, Mark, Luke. 
 The Doct. Norges. 
 
 The portrait of the Magdalene in the light of 
 the resurrection. The mourning Magdalene, ver. 
 1-11. The Magdalene rejoicing (as though hea- 
 ven were already won), vers. 11-18. Magdalene 
 at first the messenger of dismal alarms,—at last 
 the messenger of heavenly joy.—Jerusalem’s 
 messenger of joy, comp. Is. xl. 1, 9.—The mis- 
 takes of a soul stirred with love must themselves 
 become guiding stars to truth: 1. The mistakes 
 of the disconsolate Magdalene, ver. 2; ver. 13; 
 ver. 15. 2. The mistakes of the enraptured 
 Magdalene (thinking herself to have already at- 
 tained the supreme. the heavenly goal) ver. 17. 
 —Magdalene and Thomas, or the saddest of the 
 sad changed to the happiest of the happy: 1. 
 Immeasurable grief takes the one out of the 
 circle of female disciples, the other out of the 
 circle of male disciples. 2. .** Rabboni;” 
 ‘*My Lord and my God.”—Magdalene and John 
 in their conduct toward the fallen Peter, or how 
 as mourners they are become tender-hearted, 
 Matt. v.—How the disciples of Jesus go to His 
 sepulchre: 1. How differently (Magdalene 
 otherwise than the two men; Peter otherwise 
 than John). 2. How unanimously (disciples, 
 both male and female, and the women even in 
 advance. Fallen ones and less guilty ones).— 
 How the love of Christ hath made the first breach 
 through the old fear of His people: 1. The fear 
 of the world, the foes (guard), 2. The fear of 
 the night, of the terrors of the grave. ὃ. The 
 fear of spirits and of the other world itself.— 
 The resurrection signs preceding the appearance 
 of the Risen One (Doct. Nore 9): 1. As signs 
 of the weakness of the disciples (of their need of 
 this leading from faith to sight). 2. As signs 
 of the wisdom of God (sight is not to bring about 
 faith, but faith sight).—The first sign of the life 
 of the Risen One, heavenly repose and presence 
 of mind, John vi. 17 ff.—The linen elcthes laid 
 aside, or the signs of a change of apparel in the 
 sleeping-chamber of the grave.—The investigat- 
 ing disciples (Peter in the sepulchre, Thomas 
 about the body of the Lord) —The budding faith 
 of the disciples: 1. Experimental faith, 2. 
 Scriptural faith, 8. Spiritual faith.—Then the 
 disciples went home again: 1. Tranquillized in 
 regard to the mistake of Magdalene (her state- 
 ment that the body was stolen). 2. Awaiting 
 further disclosures. 38. Blessed and prepared at 
 bottom to go home, by their budding faith. 
 
 Srarke: The plural σαββάτων is probably 
 used here in reference to the seven weeks that 
 were to be reckoned to Pentecost and that began 
 to be reckoned from this day in particular: for 
 
CHAP. XX. 1-10. 
 
 607 
 
 these were peculiarly denominated weeks, and 
 hence Pentecost was called the Feast of Weeks; 
 it appears, therefore, from the above, that this 
 day was at once the day subsequent to the great 
 Paschal Sabbath, the beginning of the significant 
 heptality of weeks,—which lasted until Pente- 
 cost, and represented the whole new economy 
 and spiritual harvest,—and the third day after 
 the death of Jesus.—True Christians find no 
 time unseasonable for seeking Jesus; when the 
 whole world is securely sleeping, they wake unto 
 the Lord.—Zeisivus: What a despondent, un- 
 believing thing the human heart is! many a 
 time that which should bring comfort and joy, is 
 productive but of terror and harm, Luke ij. 9.— 
 Believers have fellowship one with another in 
 joy and sadness.—Love demands that we should 
 follow our friends to the grave, and it is edifying 
 soto do; we must not remain there, however, 
 but must wait on our calling, until we ourselves 
 are carried to the grave, Sir. xxxviii. 
 
 GeriacH: Each one was initiated into this 
 wondrous mystery in a peculiar manner: Mag- 
 dalene, after a scrupulous trial by the angels 
 anid then by means of the first personal manifes- 
 tation of Jesus; Peter and John, who should 
 have been the first to believe, by the sight of the 
 sepuichre; the weaker women only by the 
 angels (?); the disciples on the way to Emmaus, 
 with anxious, comfort-seeking, burning hearts, by 
 the circumstance of Jesus’ opening the Scripture 
 to them; then all the still unbelieving disciples 
 by Christ’s appearance in their assembly. In 
 each of these dispensations there lies a peculiar, 
 tender regard for the persons whom it concerns. 
 
 Braune: Our Sunday is the Lord's Resurree- 
 tion Day, the first day of the creation, when light 
 came into being. The New Testament exhibits 
 distinct tokens of its observation; on it the Co- 
 rinthian Church was commanded to lay up 
 savings as collections for the church at Jerusa- 
 lem (1 Cor. xvi. 2); on that day Paul journeyed 
 not, but preached (Acts xx. 7, on a Sabbath—the 
 first day of the week. [Luther’s version has the 
 word Sabbath in these two instances. ]) 
 
 GossnNeR: But the stone that had troubled 
 her before, when it lay in front of the sepulchre, 
 troubles her again, now that it is moved away. 
 
 Hevusner: Mary Magdalene, one cf the last 
 to leave the grave, is the first to visit it again. — 
 In great distress, seek counsel and help of up- 
 right brethren.—Love gave wings. 
 
 [Craven: From Gregory: Ver. 8. Peter and 
 John ran before theothers, for they loved most. 
 —From Tueopuyiacr: Vers. 4-8. Peter is prac- 
 tical and prompt, John contemplative and intel- 
 ligent, and learned in divine things. Now thecon- 
 templative man is generally beforehand in know- 
 ledge and intelligence; but the practical, by his 
 fervor and activity, gets the advance of the other's 
 perception, and seés first into the divine mystery. 
 
 [From Burxkirr: Ver. 1. Though her heart did 
 burn with anardent zeal and affection to her cru- 
 cified Lord, yet the commanded duties of the Sab- 
 bath were not omitted by her; she kept close, 
 and silently spent that holy day in a mixture of 
 grief and hope.—What magnanimity and courage 
 isfound in this weak woman; she followed Christ 
 courageously, when His disciples left Him cow- 
 ardly ; she accompanied Him to His cross, she 
 
 followed His hearse to the grave, when His dis- 
 ciples durst not appear; and now very early in 
 the morning she goes to visit His sepulchre, fear- 
 ing neither the darkness of the night, nor the 
 presence of the watchmen. Learn thence, That 
 courage is the special gift of God, and if He 
 gives it to the feebler sex, even to timorous and 
 fearful women, itds not in the power of man to 
 make them afraid.—Ver. 2. But why had not the 
 Virgin Mary, His disconsolate mother, this pri- 
 vilege conferred on her, rather than Mary Mag- 
 dalene, who had been a grievous sinner? Doubt- 
 less this was for the comfort of all true penitents, 
 and administers great consolation to them.—Vers. 
 5-7. When Christ arose from the grave, He left 
 His grave-clothes behind Him; whereas, when 
 Lazarus arose, he came forth with his grave- 
 clothes about him; this teaches us, that Christ 
 arose never to die more, but to live and reign 
 forever; therefore He left His grave-clothes in 
 the grave, as never to make use of them more. 
 [From M. Henry: Ver. 1. Love to Christ, if it 
 be cordial, will be cons/ant.—Mary’s love to Christ 
 was s(rong as death, the death of the cross, for it 
 stood by that; erwel [ fast-holding | as the grave, for 
 it made a visit to that, and was not deterred by its 
 terrors.—We must study to do honor to Christ in 
 those things wherein yet we cannot be profituble 
 to Him.—Love to Christ will take off the terror 
 of death and the grave. If we cannot come to 
 Christ but through that darksome valley, even in 
 that, if we love Him, we will fear no evil.— 
 Early; They that love Christ will take the first 
 opportunity of testifying their respect to Him.— 
 Those who would seek Christ so as to find Him, 
 must seek Him early; 1. Solicitowsly, with such 
 acare as evenbreaks the sleep; 2. Jndustriously, 
 we must deny ourselves and our own repose in 
 pursuit of Christ; 3. Gefimes, early in our days, 
 early every day; My voice shalt thou hear im the 
 morning. — They that diligently inquire after 
 Christ while it is yet dark, shall have such light 
 given them concerning Him as shall shine more 
 and more.—Surprising comforts are the frequent 
 encouragements of ear/y seckers.—They that are 
 most constant in their adherence to Christ, and 
 most diligent in their inquiries atter Him, 
 have commonly the first and sweetest notices of 
 the divine grace.—God ordinarily gives Him- 
 self and His comforts to us by degrees; to 
 raise our expectations and quicken our inquiries. 
 —Ver. 2. One would expect that the first thought 
 that offered itself should have been, Surely the 
 Lord is risen. When we come to reflect upon our 
 own conduct in a cloudy and dark day, we shall 
 stand amazed at our dullness and forgetfulness, 
 that we could miss of such thoughts as after- 
 ward appear obvious.—Weak believers often 
 make that the matter of their complaint, which 
 is really just ground of hope, and matter of joy. 
 —-The communication of sorrows is one good im- 
 provement of the communion of saints.—Peter, 
 though he had denied his Master, had not de- 
 serted his Master’s friends; by this appears the 
 sincerity of his repentance, that he associated 
 with the disciple whom Jesus loved. And the 
 disciples keeping up their intimacy with him as 
 formerly, notwithstanding his fall, teaches us to 
 restore those witha spirit of meekness, that have been 
 faulty.—Ver. 3. It is well when those that are 
 
608 
 
 ------------ - --“--.-.---- - 
 
 more honored than others with the privileges of 
 disciples, are more active than others in the duty 
 of disciples.—Do others tell us of the comfort 
 and benefit of ordinances? Let us be engaged 
 thereby to make trial of theni.—Ver. 4. What 
 haste we should make in a good work, aad when 
 we are going on a good errand: Peter and John 
 consulted neither their ease Mor their gravity, 
 but ran to the sepulchre.—He that got foremost in 
 this race, was the disciple whom Jesus loved in a 
 special manner, and who therefore in a special 
 manner loved Jesus. Sense of Christ’s love to 
 us, kindling love in us to Him again, will make 
 us to excel wn virtue.—He that was cast behind was 
 Peter, wiio had denied his Master, and was in 
 sorrow and shame for it, and this clogged him 
 as a weight.—Ver. 5. The warmest affections are 
 not always accompanied with the boldest resolu- 
 tions; many are sw/ft to run religion’s race that 
 are not σίου to fight her datéles.—Ver. 6. Though 
 John out-ran him, Peter did not therefore turn 
 back, or stand still, but made after him as fast as 
 he could; and while John was with a deal of 
 caution looking in, he came, and with a deal of 
 courage went into the sepilechre.-—Observe how 
 God dispenses [is gifts variously. John could 
 out-run Peter, but Peter could out-dare John; 
 some disciples are quick, and they are useful to 
 quicken them that are slow; others are bold 
 and they are useful to hearten them that are 
 timorous.—Vers. 6, 7. When we rise from the 
 death of sin to the life of righteousness, we must 
 leave our grave-clothes behind us, must put off 
 ail our corruptions.—Ver. 8. It is good to be 
 emboldened in a good work by the boldness of 
 others.—John got the start of Peter in delieving ; 
 Peter saw and wondered (Luke xxiv. 12), but 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 John saw and believed: ἃ mind disposed to contem- 
 plation may perhaps sooner receive the evidence 
 of divine truth than a mind disposed to action. 
 —Ver. 9. What was the reason of their slowness 
 to believe? Because as yet they knew not the 
 scripture.—Ver, 10. Where were the angels when 
 Peter and John were at the sepulchre? This fa- 
 vor was showed to those who were early and con- 
 stunt in their inquiries after Christ, and was the 
 reward of them that came first, and staid last, 
 but denied to them that made a transient visit. 
 
 [From Scorr: Ver 2. Under a large propor- 
 tiou of preaching, by men ealled Christian 
 ministers, we are ready to say, ‘‘ They have 
 taken away the Lord and we know not where 
 they have laid Him;” but the broken-hearted 
 disciple cannot be thus contented, though others 
 be filled with admiration of the preacher’s elo- 
 quence, genius, or learning. From A Puan 
 Commentary (Oxford): Ver. 1. ‘*Good proof 
 gave she of that love; she was last at His cross, 
 and first at His grave: staid longest there, was 
 soonest here; could not rest till she were up to 
 seek Him: sought Him while it was yet dark, 
 before she had light to seek Him by.” (Bishop 
 ANDREWEBS. ) From Owen: Ver. 5. John’s re- 
 maiming without, may in part be attributed to 
 the precedence, which, ‘as the older and leading 
 disciple, he modestly yielded to Peter.—Ver. 9. 
 That He must rise again from the dead; the neces- 
 sity was founded upon the immutable word and 
 promise of God (Ps. xvi. 10), upon the principle 
 of life inherent in Jesus as the Eternal Son of 
 God, and upon the redemptive economy, by 
 which Christ was to rise from the dead and be- 
 come the first-fruits of them that are held in the 
 power of the grave (1 Cor. xv. 20).] 
 
 Il. 
 
 HOW THE RISEN ONE CHANGES MARY MAGDALENE’S DESOLATION INTO BLESSED PEACE AND MAKES 
 
 11 
 
 12 
 13 
 14 
 
 15 
 
 16 
 17 
 
 HER HIS EASTER-MESSENGER. 
 Cuap. XX. 11-18. 
 
 (Matt. xxviii. 1-15; Mark xvi. 1-11; Luke xxiv. 1-12). 
 
 But Mary stood without at the sepulchre weeping [But Mary was standing (εἰς 
 στήχει) without by the tomb weeping]: and as she wept, she stooped down, and 
 looked into the sepulchre [she stooped down into the tomb, παρέχυφεν εἰς τὸ μνημεῖον], 
 And seeth [beholdeth, #:wps?, not βλέπει, see vers. 5 and 6] two angels in white sit- 
 ting, the one at the head, and the other at the feet, where the body of Jesus had 
 lain. And they say unto her, Woman, why weepest thou? She saith unto them, 
 Because they have taken away my Lord, and I know not where they have laid 
 him. And? when she had thus said [Having said this, ταῦτα εἰποῦσα], she turned 
 herself back, and saw [beholdeth, ϑεξωρεῖ] Jesus standing, and knew not that it was 
 Jesus. Jesus saith unto her, Woman, why weepest thou ? whom seekest thou? She, 
 supposing him to be the gardener [that it was the gardener, ὅτε 6 χηπουρός ἐστί, 
 saith unto him, Sir, if thou have [hast] borne him hence, tell me where thou hast 
 laid him, and I will take him away. Jesus saith unto her, Mary. [!] She turned 
 herself, and saith unto him [in Hebrew]? Rabboni; which is to say, Master [Rab- 
 boni! (which is to say, Teacher!)] Jesus saith unto her, Touch me not ;* for I am 
 
CHAP. XX. 11-18. 
 
 609 
 
 [have] not yet ascended to my?® [the] Father : 
 them, I ascend unto my Father, [omit (,)] and your Father ; 
 
 God, [omit (,)] and your God. 
 18 
 
 Mary [the] Magdalene came [cometh, 
 
 but go to my brethren, and say unto 
 [,] and to [omit to] my 
 
 ἔρχεται] and told the disciples [bringing 
 
 tidings, ἀγγέλουσα, “to the disc ‘iples] that she had seen the Lord, and that he ‘had 
 
 spoken [said] these things unto her. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 11.—The position of the words ἔξω κλαίουσα is in accordance with B. D. 0. X., efc., Tischendorf [The rec. reads 
 
 κλαίουσα before ἔξω. εἱστήκει with L.* DV. etc. 
 
 Melo: 
 —P.8 
 
 Tisch. ‘Treg. Alf. ἱστήκει: 
 A. B. D. Tisch. Alf. Westc. πρὸς τὸ μνημεῖον: 
 
 WN. A. Β..Ὁ elc., Westcott. πρὸς τῷ LV. 
 
 text rec. ἐν τῷ μνημείῳ: &. (See Tischendort, Alford). 
 
 2 Ver. 14.—Kal before ταῦτα [E. text. rec.] should be omitted in accordance with X. A. B. D., ἕο. and the critical 
 
 editions}. 
 
 8 Ver. 16.—The addition ‘EBpatori, in accordance with B. Ὁ. L. O. X. A. Sin., 
 Most MSS. read ‘PaBBovvi (so Tischend. Alf. Treg.) ; 
 
 Alford, Westcott. 
 some ‘PaSovri.—P. 8. 
 
 is received by Tischendorf [Treg gelles, 
 some “Ῥαββουνεί (so Westcott), some *PaBBwvel, 
 
 4Ver.17—[M7 μου ἅπτου is the usual reading of the MSS. and Tren., Orig., efe., but Cod. B. and Tert. put pov 
 
 after ἅπτου, and Westcott inserts this on the margin.—P. S.] 
 
 ὃ Ver. 17.—The first μου is wantingin B.D. X.,Itala, Tischendorf. It was probably supplemented in imitation of the 
 
 subsequent μου. 
 
 EXEGETICAL AND CRITICAL. 
 
 Continuation of the history of the Magdalene. 
 First manifestation of the Risen One. 
 
 Ver. 11. But Mary was standing by the 
 tomb. [Μαριὰμ δὲ εἱστήκει (al. ἱστήκεῦζ 
 πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ]--- ἢ ἱ σ- 
 τήκει: She was standing as if rooted to the spot. 
 The Evangelist has omitted to mention that she 
 immediately followed the two disciples. Whether 
 she met them at the grave, the narrative says not. 
 She comes, and again finds the empty tomb. She 
 now stations herself in front of it, as though,all 
 too late, she would become its guardian. lt is 
 the plastic expression of her thought, her grief. 
 
 Now as she wept [oc οὖν ἔκλαιε ν].--- 
 Her weeping is in reference to her idea that the 
 body of Jesus has been stolen; hence she glances 
 ever and anon down toward the empty place 
 where He has lain. 
 
 Ver. 12. And she beholdeth two angels. 
 [καὶ Vewpet δύο ayyédAovc)].—the angelic 
 appearances in the resurrection history, a sign 
 of the thoroughly new, wonderful epoch of this 
 event. Thetruth and objectivity of her vision 
 are supported by the slender impression which 
 these appearances seem to make upon her in 
 her present mood; the internal, subjective con- 
 ditions, by the circumstance that the two apostles 
 saw no angel, and the other women only one. 
 
 {Alford adopts the rather fanciful remark of 
 Luthardt: The angels were in white because from 
 the world of light; they sit, as not defending, 
 but peacefully watching the Body; at the head 
 and the feet, for the Body of the Lord was from 
 head to foot inthe charge of His Father and of 
 His servants —P. 5. 
 
 Ver. 14. She turned back. [ἐστράφη εἰς 
 τὰ ὀπίσωλῇ, 2. e., to look towards the garden, 
 and to see if some one would not appear and give 
 her information. 
 
 And knew not that it was Jesus [οὐκ 
 ἤδει ὕτι 1Τησοῦς éotriv.—There is founda- 
 tion on both sides for her non-recognition. On 
 the one hand, Jesus has altered: He is the Risen, 
 the Transformed One. The external feature 
 which, in addition to the one already mentioned, 
 some assume, is less certain. ‘‘She thinks the 
 
 39 
 
 {Treg. Alf. Westcott likewise read πρὸς Tov πατέρα Without pov.—P. 8.] 
 
 gardener (xix. 41) of Joseph of Arimathea 
 is before her, and that he has assigned the 
 body another place. The circumstance that 
 the Risen One was clothed with the swbligaculum, 
 or loin-strip, which crucified persons wore, and 
 the same also that field and garden laborers were 
 in the habit of wearing, might incline her the 
 more to this opinion.”” Tholuck (following Hug). 
 Kuinoel, Paulus, and others have even clothed 
 Him in the dress of the gardener. On the other 
 hand, Magdalene’s faculties were concentrated 
 within; she was in a visionary mood rather than 
 in one favorable to acute observation; irrespec- 
 tive of the fact that her mind was not in the 
 slightest degree predisposed to expect the ap- 
 pearance of the Lord. Ina similar manner, the 
 eyes of the disciples journeying to Emmaus were 
 holden. Meyer denies the holdenness of the eyes 
 in the present case (Grotius) ; perhaps because he 
 imagines it to be the fruit of some magical work- 
 ing. [Driiseke assigns as a reason because her 
 tears wove a veil, and because the seeking after 
 the dead prevents us from seeing the living. She 
 was wholly absorbed in the thought of the absent 
 Lord.—P. 8.] 
 
 Ver. 15. If thou hast borne Him hence 
 [εἰ σὺ ἐβάστασας avtév].—She does not 
 name Him. She takes it for granted that every 
 one is thinking of Him only. Of course if the 
 supposed gardener had carriedaway the Lord, he 
 would understand her saying (Meyer); other- 
 wise it were necessarily unintelligible to him. 
 She will go, she will bring the body. Her as- 
 suming a posture with a view to hurrying away 
 in a certain direction, is evident from the follow- 
 ing: ‘*she turned herself.” We cannot infer 
 from these words that she turned directly to the 
 grave again. She gives herself credit for suf- 
 ficient strength to enable her to carry the corpse 
 and deposit it inthe tomb again. For at this 
 very time it should be receiving anointment at 
 the hands of the women. 
 
 Ver. 16, Mary [Mapcay].—His voice had 
 the same unique sound as before (see Luke xxiv. 
 35; comp. 30, 31); especially the call by name 
 (Is. xliii. 1). Since the voice of every human 
 being in a healthy condition is the expression of 
 the man within him, we can infer the dwnpres- 
 siveness of Jesus’ voice without having a more 
 
610 
 
 definite conception of it. 
 that address themselves to the ear are the most 
 enduring, observes Strauss* in his Glockentdéne. 
 The manifestation of God begins with the hear- 
 ing-wonder, and dies away init. The expres- 
 sion of the voice is concentrated in the naming 
 of a beloved name. 
 
 Rabboni ['Pa/ Bovvei].—With the infinite 
 expression of the salutation—Mary—with which 
 Christ makes Himself known to her, the word of 
 recognition corresponds—Rabloni, my Teacher. 
 The Evangelist cannot help reproducing the 
 original Hebrew word in its sonorousness; there- 
 fore the interpretation. ‘he solemnity of the 
 passage is not contained in the explanatory sup- 
 plement, but in the Rabboni. We can inter from 
 that which follows that she meantime has fallen at 
 His feet and embraced them, ‘like those women 
 in Matt. xxviii. 9, and the woman that was a sin- 
 ner, Luke vii. 89.”’ /. ¢., her own self at the time. 
 
 Ver. 17. Hold (Touch) Me not [Μή μου 
 ἅπτου. Noli me tangere.—Iln explaining this, 
 reference should be had to ver. 22, where Thomas 
 is directed by the Lord: φέρε τὴν χεῖρά cov καὶ 
 βάλε εἰς τὴν πλευράν μου, and Luke xxiv. 39, where 
 He calls upon the disciples: ψηλαφήσατέ με. It is 
 therefore not the act of touching, as such, which 
 the Lord reproves, but the animus or motive of 
 Mary. The scene has often been represented in 
 pictures called Voli me tangere.—P.8S.] Interpre- 
 tations of the enigmatical “7 μουν ἅπτου: 
 
 1. “Hanpuiz (Toucn) Mz nor” [in the literal 
 sense |: 
 
 a. Strictly supernaturalistic: Jesus demands a 
 greater reverence for His body now that it has 
 become divine (Chrysostom, Erasmus and many 
 others). Unseasonable devoutness and insufficient 
 explanation of γάρ (‘‘for I have not yet ascended’). 
 
 b. Decidedly natural, in various apprehensions. 
 Ammon: Jesus desired to spare her the touching 
 of One levitically unclean; Paulus: His wounds 
 still pained Him, therefore touching Him would 
 have hurt Him! 
 
 c. Spiritualistic: Weisse: He was still bodiless, 
 a mere spiritual apparition (a ghost). 
 
 d. Gnostic: Hilgenteld: He as yet appeared 
 only asa mere Man, being not yet reunited to the 
 Logos, and therefore adoration was unseasonable. 
 [Yet immediately afterwards He allows Himself 
 to be called by Thomas: ‘‘My Lord and My 
 God ;”’ comp. also Matt. xxviii. 9.—P. S.] 
 
 e. Physiological. Because the new, glorified 
 corporeality of Jesus was stillso tender as to shun 
 every vigorous grasp (Schleiermacher [and 
 Olshausen, edd. 1 and 87). 
 
 f. Psychological: Handle Me not for the pur- 
 pose of examining whether it be really Myself in 
 the body, or My glorified spirit. Meyer (follow- 
 ingJ. Fred. von Meyert), Liicke. [In this case the 
 following words οὔπω γὰρ ἀναβέβηκα, κ. τ. λ., 6χ- 
 press the assurance of the Lord that He is still 
 
 * [Late Professor of Practical Theology in the University 
 of Berlin and Court-Chaplain and friend of Frederick IV. of 
 Prussia. The Glockentine were his first, the Abend- Glockentiine 
 his last work.—P. 8. 
 
 ἡ [amrovn. occurs thirty-five times in the New Testament, 
 and is un ‘ormly translated to touch in the E. V. It is used 
 of touchin.: the hand, the garment, the body, food, etc.—P. 8.] 
 
 $ [Not Se better known commentator, but also an eminent 
 Biblical scholar (though a layman, Senator of Frankfort on 
 the Maine) aud reviser of Luther’s German Bible.—P. 8.] 
 
 | 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Recollections of things | corporeally present with her, having not yet been 
 
 translated to the Father in heaven.—P. 8. ] 
 
 2. “οι Mr not Fast.” 
 
 a. Supernaturalistic: Seek not thy comfort in My 
 present appearance by terrestrial contact, but by spiri- 
 tual communion (Aret., Grot., Neand. and others), 
 
 [Also Augustine (7act. οχχὶ. ὁ. 8). ‘ ‘Noli Me 
 tangere:’ id est, Noli in Me sie credere, quemadmodum 
 adhue sapis;noli tuum sensum hue usque pertendere 
 quod pro te fuclus sum, nec transire adillud per quod 
 facta es. . Quomodo enim non carnaliter adhucin eum 
 credebat, quem sicut hominem flebat 2?” Leo the Great, 
 Serm. 74 (al. 72), ο. 4: ** Nolout ad Me corporaliter 
 venias, nec ut me sensu curnis agnoscas: ad sublimiora 
 te differo, majora tibi preparo: cum ad Patrem as- 
 cendero, tune Me perfectius veriusque palpabis, appre- 
 hensura quod non tangis, et creditura quod non cernis.” 
 Calvin, Melancthon, De Wette, Tholuck, Luthardt, 
 Hengstenberg, Godet hold substantially this same 
 view. Alford: ‘She believed she had now 
 gotten Him again, never to be parted from Him. 
 This gesture He reproyes as unsuited to the time, 
 and the nature of His present appearance. ‘Do 
 not thus—for Iam not yet restored fully to you 
 in body—I have yet to ascend to the Father.’ 
 This implies in the background another and truer 
 touching when He should have ascended to the 
 Father.” Wordsworth (who has a long note 
 here): ‘*Cleave not to Me in My bodily appear- 
 ance; do not touch Me carnally, but learn to 
 touch Me spiritually. When the power of the 
 bodily touch ends, then the spiritual touch be- 
 gins, and that touch most honors Christ and 
 profits us.” Wordsworth then applies the passage 
 to Christ’s presence in the eucharist which is 
 spiritual, not carnal.—Hengstenberg (III. p. 803) 
 conjectures that Mary, in the mistaken notion 
 that the partition wall between Christ and her 
 had now fallen. desired to embrace Him; this the 
 Lord withstood, because the process of glorifi- 
 cation was not yet completed, and the separation 
 still continued in part. Godet: ““ἀπτεσϑαι is to 
 touch in order to enjoy, to atiach one’s se/f to some 
 one: This is not the moment to attach yourself 
 to Me as I am before you in My human individ- 
 uality.” Comp. below sub d.—P. 8. ] 
 
 ὃ. Historical: Tarry not with Me, but make 
 haste and discharge the message; time enough 
 later for handling, greeting, holding (Beza, Cal- 
 ovius, Benge). 
 
 ὁ. Spiritualistic-mythical: Jesus was onthe point 
 of ascending, and did not desire to be detained 
 by Mary (Baur, Kinkel: One of the numerous 
 ascensions occurring in the period of the forty 
 days was about to be performed). 
 
 d. Christologico-psychological: Hold Me not as 
 though we were in the perfection of the existence 
 of that world beyond us, for Z am not yet as- 
 cended, efe, to say nothing of thyself. (Leben 
 Jesu 11., 1661; 11Π1., 744.* Hofmann, Luthardt, 
 Tholuck. As regards the sense, similarly Luther 
 and others at an earlier period.)7 [Similar to 
 explanation 2 a, above.—I’. 8. ]. 
 
 On the fact that the term ἅπτεσθαι does not 
 barely mean fo touch, to handle, but that it also par- 
 ticularly denotes a hanging upon, a holding fast, see 
 
 * Tholuck’s classification of J. P. Lange, p. 436, rests upon 
 a mistake. 
 
 + The conjunctures, in despair of the text, ov mov ἅπτου 
 (Gersdorf ) and μὴ ov πτόου, need merely be mentioned, 
 
Tholuck, p. 434 [Krauth’s transl. p. 411]. Tholuck 
 divides theinterpretationsinto two classes, one of 
 which discovers the reason for the repulse in the 
 not yet glorified condition of Christ; while the other 
 maintains that it lies inthe glorified state of the 
 Lord. According to the distribution into ἅπτεσϑαι 
 to lay hold of, and to hold fast, the former is by pre- 
 ference interpreted as signifying the catching hold 
 of the knees, worshipping. Yet not exclusively. 
 The design of Jesus’ speech was undoubtedly to 
 limit the exuberance of Magdalene’s rapture, to 
 deprive her of the new illusion whichis persuad- 
 ing her that every difficulty and danger of her 
 life is laid behind her, that external intercourse 
 with Jesus is now to continue and that it is the 
 supreme thing,—and so to guide her feeling into 
 a practical channel. Hence the commission. 
 
 To my brethren [πορεύου δὲ πρὸς τοὺς 
 ἀδελφούς μου. ]7--οῦδο Η6 68}18 the disciples by a 
 new name of familiar co-ordination. Meyer: 
 He means her to gather from this that His ap- 
 _ pearance is not as yet a super-terrestrial and 
 glorified one. Glorification, however, does not 
 put an end tothe brotherly feeling. Bengel: 
 The word is designed to speak peace to the dis- 
 ciples concerning their flight. Right, but too 
 narrow. Christ breathes in the paradisaic peace 
 of the new reconciliation. God is become the 
 Father of the disciples; He greets them in the 
 dignity of their new life—in which He will soon 
 make them glad through the Spirit of adoption, 
 as co-brothers in the new kingdom that is now 
 founded, and as co-heirs. The relation of hu- 
 manity to God is changed, the new Paradise is 
 opened, together with the new Man there are 
 born into the world His brethren in spe, He ne- 
 vertheless remaining the Lord and King of them. 
 Tholuck. It is the intimation of the relationship 
 of reconciliation (Apollinaris, Luther, Bucer). 
 
 Iascend [’Ava3qaivw].—The imminent as- 
 cension spoken of as already present, since He 
 even now finds Himself in the new heavenly state, 
 or transition state, which is the condition of ascen- 
 sion. To My Fatherand your Father [πρὸς 
 
 τὸν πατέρα μου καὶ πατέρα ὑμῶν]Ἴ.---ΗΘ 
 
 does not say to owr (as also elsewhere your Fa- | 
 
 ther, My Father, Matt. vi. 9: after this manner 
 pray ye: Our Father), for the relation im which 
 He stands to the Father is, in its character of an 
 eternal, immediate, principial relation, specifi- 
 cally different from their mediate relation to the 
 Father. Still this positive assurance is herein 
 
 CHAP. XX. 11-18. 
 
 611 
 
 | she has seen Him, then discharges His commis- 
 |sion. According to Meyer, there is a difference 
 between this commission and the passage Matt. 
 xxviil. 10. Progress, however, from the most 
 general disclosure to a more special one never 
 constitutesa difference. Otherwise, the announce- 
 ,ment of His imminent ascension would also pre- 
 jSent a difference from the directly following 
 revelations of Jesus in the circle of disciples, as 
 recorded by John himself. 
 
 DOCTRINAL AND ETHICAL. 
 
 1 Mary Magdalene, the first guardian of the Holy 
 Sepulchre. The later and present guardians of it. 
 2. The angelic apparitions at the Birth, Passion, 
 Resurrection, and Ascension of the Lord mark 
 these moments as the great epochs in the life of 
 Jesus. For the angelic world does, in general, 
 emerge into view in the grand epochs of the 
 Kingdom of God. Therefore particularly in 
 the life of Abraham and in that of Moses; at 
 the founding of the covenant-religion, and at 
 the establishment of the Old Testament theo- 
 cracy. For this reason, after the establishment 
 of the New Covenant in the life of Jesus, there 
 is a withdrawal of angelic apparitions in all the 
 period through which the Church’s history ex- 
 tens; their return, however, is promised for 
 the end of the world. The psychological reason 
 is contained in the fact that in all those moments 
 .the human world is brought into closest proxi- 
 mity to the spirit-world; that the whole form of 
 the visible world vanishes, to a greater or less 
 degree, from the deeply moved elect on this side 
 ithe gulf, and in the deep twilight of this world 
 there uncloses within them a ghostly vision for 
 the spirit-world See the author’s Positive Dog- 
 matik, Ὁ. 578 ff. 
 3. That the perception of the angels in their 
 , objective manitestation was still conditioned by 
 the liberation of a visionary faculty on the part 
 /of those who beheld them, results from the his- 
 | tory of the resurrection. Peter and John see no 
 | angel here, the other women see but one angel, 
 Magdalene sees two angels. Similar relative 
 | degrees of visionary perception are announced 
 chap. xii. 28, 29; likewise Acts ix. 7; chap. xxii. 
 |9. Comp. Dan. x. 7. 
 | 4. Christ’s superiority to the angels, a doctrine 
 | taught by Scripture, Matt. iv; chap. xxvi. 63; 
 | Hph. 1. 2h; Phil. ii. 10; Heb. 115 5ff., Mary 
 
 contained: My Father is also your Father now; | Magdalene, who was scarcely dogmatically in- 
 ye shall be glorified along with Me.—To my ' structed therein, here scenically sets forth, in ac- 
 God [vedv μον καὶ Vedv ipov].—There: cordance with the instinct of Christian vital 
 is the same contrast again on both sides in His! feeling. 
 generalizations. His consciousness of God is! 5. The fact of Mary’s recognizing the Lord 
 specifically unique and the source of theirs| by her ear rather than by her eye is entirely in 
 (Eph. i. 3). But as in the resurrection, the Fa-| agreement with the laws of manifestation; ac- 
 ther has demonstrated Himself to be His almighty ' cording to these laws, wonders which address 
 God, so in future, in their course of life and | themselves to the hearing are of earlier and 
 victory, He will prove Himself to be ¢heir God; more frequent occurrence and of later with- 
 also.—Thus is Magdalene made the first Evange- | drawal than such as appeal to the sight. Here, 
 list of the resurrection to the apostolic circle: however, it is at the same time a testimony to 
 itself, the Lord having also first appeared to her. | the spiritual and divine character of Magdalene’s 
 Ver. 18. Magdalene cometh [Ἔρχεται attachment to the Lord. She knows Him by the 
 Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλουσα τοῖς | tonein whichChrist calls hername. Through the 
 μαϑηταῖς ὅτι ἑώρακα τὸν κύριον καὶ human call she becomes aware of the divine call, 
 ταῦτα εἶπεν αὐτῇ].--- ὅθ is obedient to the ‘the perception of which constitutes the most 
 commission. She first announces her joy that, blissful experience of the elect. See Is. xliii. 1, 
 
612 
 
 6. A dialogue most brief and yet most preg- 
 nant: Mary; Rabboni. 
 
 7. Hoty me nor. In no moment of blissful 
 ecstasy may we forget that we are still on earth 
 and still have a mission here. Even Mary must 
 attain to a consciousness of the situation. The 
 fact that Mary had not yet arrived at the goal 
 was gently expressed by the Lord in the saying 
 that He Himself had not yet reached it. At the 
 same time there is here intimated the truth that 
 spiritual communion with the Lord constitutes 
 the essential part of a beatifying communion 
 with Him, and is the condition of the bliss of 
 beholding Him [face to face]. 
 
 8. The message entrusted to Mary. It is ad- 
 dressed to the brethren. It is a message concerning 
 the imminent perfecting of Christ. He does 
 not speak of His resurrection; He speaks of 
 His imminent ascension. His eye glances forward 
 to the supreme goal. He designates His glorifi- 
 cation as an ascension to His Father, in His 
 character as the Son of God; to Mis God, in His 
 character as the glorified Son of Man. This His 
 ascension is, however, to redound to the advan- 
 tage of His brethren as well as His own good. 
 Hence the saying runs: ‘‘and to your Father,” 
 ete. It is to be observed that Christ connects 
 His relation to God with that of His brethren, 
 and also makes a distinction between the two 
 
 9. The first Easter-message addressed by 
 Christ to the apostolic circle itself, was dis- 
 charged by a woman, a female disciple, who, 
 without doubt, was formerly the great sinner. 
 The first manifestation of Christ was apportioned 
 to Magdalene, as was the first manifestation of 
 the Angel of the Lord in the Old Testament to 
 the Egyptian maid Hagar—doubtless for the 
 reason that both, being in a condition most sorely 
 needing consolation, first had need of the mani- 
 festation, and were moreover mentally disposed 
 to receive it. [Hagar the bondmaid of Sarah, 
 Magdalene once the bondmaid of sin.] ‘+ Wenn 
 wir in hichsten Néthen sein.”* (‘When in the hour 
 of utmost need.”’) At such atime is evolved the 
 ability of perceiving the most wonderful help. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Door. Norzs. 
 
 Mary Magdalene at the sepulchre of the Lord: 
 1, How disconsolate: a. she standeth chained to 
 the spot, as the guardian of the sepulchre; b. 
 she weepeth; ὁ. she stoopeth down. 2. How 
 comforted: a. she seeth the angels; b. she 
 seeth the Lord; c. she is made a messenger of 
 joy to the flock of disciples. —The spiritual unity 
 in the great change experienced by Mary: 1. 
 In all her desolation, love for the Lord remained 
 the light of her life (her faith and her hope), 2. 
 In all her bliss there remained the painful 
 pressure of her longing after the consummation. 
 —How the Lord crowneth love for Him: 1. She 
 sought the Body of the Lord to anoint it and re- 
 ceived the anointing of the Spirit from the Living 
 One. 2. In her grief for the Body, she hoped in 
 the Living One, and became a messenger of life 
 to the whole Church of Christ in all ages. —The 
 
 * [Beginning of a German hymn by Paui Eber (1547), see 
 Schafi’s German Hymn Book, No. 836, English translation 
 by Miss C. Winkworth.—P. 8.] 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 blessing of true mourning at the grave.—The say- 
 ing, ‘* blessed are they that mourn’’—most con- 
 spicuously fulfilled.—The angels at the feet and 
 head of the dead and risen Lord.—While pious 
 men weep, there is already prepared for them 
 supreme consolation.—The threefold conversa- 
 tion of Mary indicative of three degrees of her 
 Easter-joy: 1. With the angels, 2. with the Lord, 
 3. with the disciples.—The great school of the 
 Spirit of Christ: 1. At first she thought it im- 
 possible to part from the body of Christ; 2. and 
 soon she learns to let the Risen One Himself ex- 
 ternally go home.—The mood of Mary when de- 
 sirous of detaining the Lord, compared with the 
 mood of Peter on the Mount of Transfiguration. 
 —The message of the Risen One to His disciples: 
 1. Addressed to His brethren, 2. a message con- 
 cerning His ascension on their behalf also, 3. the 
 preparation for His appearing in the midst of 
 them.—The first sermon about the Risen One: 1. 
 Delivered by ἃ 508] that was nigh unto despair; 
 2. by a woman; 3. by a pardoned sinner.—How 
 she discharges the message: 1. She speaks of 
 
 her blessedness (I have seen the Lord). Then 
 2. she faithfully delivers the saying. Applica- 
 
 tion: Thus in the true preaching of Christ, the 
 testimony of experience and the commanded 
 word must accompany each other.—The Chris- 
 tian life, until the consummation, an eternal alter- 
 nation of beholding and renouncing (or of re- 
 ceiving. and sacrificing; making holiday and 
 working).—The mission to the brethren ever the 
 precious heavenly fruit of the beholding of 
 Christ’s glory. 
 
 Starke: Eyen pious souls do often err when 
 they yield too much to those emotions which are 
 good in themselves, Luke xxiv. 17 f.—U how 
 many ‘peek and pine without cause!—Hauu: 
 Holy desires always prosper, Proy. viii. 17.— 
 To speak comfortably to the afflicted is praise- 
 worthy, and in accordance with the custom of 
 the angels, yea, of the great God Himself, Luke 
 vii. 18; 1 ‘hess. v. 14.—J/did.: Many a tender 
 and humbled soul mourns over the loss of its Sa- 
 viour and yet He, the while, is beside it, Cant. 
 111, 1-4.—Hxrpincer: The greater and more in- 
 tense the misery of a distressed soul, the nearer 
 Christ is; but He is not immediately recognized 
 in the darkness.—Canstein: It stands to reason 
 that believers, Jesus being risen, should not weep 
 nor be sorrowful, but put in practice the words 
 of St. Paul: ‘* Rejoice in the Lord alway,” eic., 
 Phil. iv. 4.—Hauu: Jesus knoweth His sheep by 
 name, chap. x. ὃ. Whoso isa true sheep of Je- 
 sus, knoweth also the voice of his Shepherd, 
 chap. x. 4.—Canstrin: Christ’s voice still presses 
 upon our ears and pierces into our hearts when 
 He calls us by name.—Hepincer: Unto faithful 
 hearts there suddenly ariseth a light of joy, Ps. 
 xevii. 11; yet must they moderate their longing 
 and be satisfied with the brief glimpse grauted 
 them. The Lord will not have them hang upon 
 His gifts and friendliness, but upon Himself and 
 His love. —Zerisius: Eve, the first woman, brought 
 transgression into the world; Mary, on the other 
 hand, was the first preacher of restored, eternal 
 righteousness.—Bisn. Wirt.: Through Cbrist’s 
 resurrection we are become His brethren and 
 God’s children. Now if we be children of God, 
 
 | we are also His heirs and joint-heirs with Christ, 
 
CHAP. XX. 11-18. 
 
 618 
 
 our Brother, to eternal blessedness, Rom. viii. 17. 
 —CrAMER: As woman was the first to serve the 
 devil, so she must be the first to serve Christ, 1 
 Tim. ii. 14.—Hatu: Unto the upright there 
 ariseth light in the darkness, from the Gra- 
 cious, Compassionate and Righteous One, Ps. 
 exii. 4.*—Gertacu: The inquiry of the angels 
 concerning a thing which they know, is to be 
 understood similarly with Christ’s question to the 
 
 blind men: what will ye that I should do unto | 
 
 you? Grief when uttered makes a man suscepti- 
 ble of consolation.—Before this speech of Jesus 
 one manuscript inserts the words: ‘*And she 
 ran toward Him to lay hold of Him,” which, 
 
 even if John did not write it, we of course are | 
 to supply mentally.—fuather has particular re-| 
 
 ference to His divinity, God to His humanity. 
 Here, for the first time, He significantly calls them 
 brethren (comp. Matt. xxviii. 10). : 
 Gossner: Angels ministered unto the Lord 
 after His temptation: they likewise ministered 
 unto Himin His death and at His resurrection, 
 as well as at His birth and His ascension. They 
 were present everywhere—upon every occasion 
 —And behold, as Mary turneth away from every 
 creature, even from the angels, she findeth and 
 seeth Jesus standing! —We might at times become 
 disconcerted at the greatness of the Lord and at 
 our own amazing littleness and distance from 
 Him, the while He is desiring to draw so near 
 unto us and behaveth Himself so brotherly to- 
 ward us. For the prevention of such feeling on 
 our part there was no better means than His own 
 positive declaration: Lam your Brother, Lam one 
 of you, and 1 go, as such, unto our Father; for I 
 have one God and Father with you; My Father 
 is your Father; My God is your God; I indeed 
 claim the pre-eminence, yet do pretend, notwith- 
 standing, to be one of you.—Our Brother is the 
 Supreme Good; the Supreme Good is our Brother! 
 
 Hevusner: How brief is the season of tears; 
 even whilst we weep, the Author of joy is at our. 
 
 side, ready to wipe away our tears.—Love hides 
 
 itself in order that it may, on discovering itself, | 
 What | 
 
 occasion us the more surprise and joy. 
 is this whole life of trial and misery—exile ?—A 
 hiding of the heavenly Father’s love.—The mea- 
 sure of affliction the measure of joy.—He who 
 tendeth the heavenly plants of His Father, was in 
 a certain sense the G'ardener.—Strive that Jesus 
 may one day call thy name too, that thou mayest 
 not belong to those spoken of in Ps. xvi. 4.—Mary 
 and Rabboni,—just two words constitute the en- 
 tire heart-conversation, but they are words full 
 of power.—(JusTinus:) Moderate now thy crav- 
 ing for Me, for in heaven only shall our intimate, 
 perfect connection begin,—earth is not the place 
 of perfect union. Yonder alone shall the soul’s 
 longing for Jesus be satisfied. Do not now 
 accompany Me, do not now follow Me as if the 
 old intercourse still lasted.—‘ St. Peter and St. 
 John have no more than Mary Magdalene and I 
 and thou! Take them all in a lump,—they are 
 all brethren together.” (Lurner.)—As yet we 
 ascend not, but we shall one day ascend. Comp. 
 Reinuarp’s Himmelfahrtspred., 1809 and Tuern- 
 ΜΙΝ, Pred., 1819, III., 110-18.—Hiiter, Zeugnisse 
 
 _ * (The above is a literal rendering of the passage as it stands 
 in Luther’s Version.] 
 
 | christlicher Wahrheit, Bielefeld, 1858 ; Mary Mag- 
 dalene’s Haster-celebration: 1. The Easter-sor- 
 row of Mary Magdalene; 2. her Easter-joy.— 
 Lbid.: That none can rob us of the true Haster- 
 joy: 1. The character or nature of Easter-joy ; 
 | 2. the subject of Easter-joy, or the good whereat 
 we rejoice on the Easter-feast. 
 
 [Craven: From Avcustine: Ver. 13. And 
 1 know not where they have placed Him; it was a 
 still greater grief, that she did not know where 
 to go to console her grief.——From Gregory: 
 | Ver. 11. To have looked once is not enough for 
 
 love.—Ver. 12. She sought the body and found 
 it not; she persevered in seeking; and so it 
 came to pass that she found. For holy longings 
 ever gain strength by delay; did they not, they 
 would not be longinys.—Ver. 13. The very decla- 
 ‘rations of Scripture which excite our tears of 
 love, wipe away those very tears, by promising 
 us the sight of our Redeemer again.—Ver. 15. 
 | 
 | 
 | 
 
 Jesus saith unto her, Woman, why weepest thou? 
 He asks the cause of her grief, to set. her long- 
 ing still more. For the mere mentioning His 
 name Whom she sought would inflame her love 
 for Him.—Perhaps, however, the woman was 
 right in believing Jesus to be the gardener ; was 
 not He the spiritual Gardener, who by the power 
 of His love had sown strong seeds of virtue in 
 her heart ?—But how is it that, as soon as she 
 sees the gardener, as she supposes Him to be, 
 she says without having told Him who it was 
 she was seeking, Sir, if thou hast borne Him 
 hence? It arises from her love; when one loves 
 & person, one never thinks that any one else can 
 be ignorant of him.—Ver. 18. So the sin of man- 
 kind is buried in the very place whence it came 
 forth. For whereas in Paradise the woman gave 
 ithe man the deadly fruit, a woman from the 
 sepulchre announced life to men; a woman de- 
 livers the message of Him who raises us from 
 the dead, as a woman had delivered the words 
 of the serpent who slew us.——From Breve: 
 Ver. 18. In that Mary Magdalene announced 
 Christ’s resurrection to the disciples, all, espe- 
 cially those to whom the office of preaching is 
 committed, are admonished to be zealous in set- 
 ting forth to others whatever is revealed from 
 | above. 
 
 [From Burxirr: Ver. 11. Note Mary’s car- 
 riage and behaviour towards her Saviour; this 
 is discovered by her patient attendance; She stood 
 without at the sepulchre ; by her passionate mourn- 
 ing, weeping; by her unwearied diligence, she 
 stooped down and looked into the sepulchre.—Learn 
 1. True love to Christ suffers not itself to be 
 stinted or limited, no, not by the greatest ex- 
 amples; the weakest woman that truly loves 
 Christ, may piously strive with the greatest 
 apostle in this point; 2. Strong love is valiant 
 and undaunted, it will grapple and encounter 
 with the strongest opposition; Mary fears no- 
 thing in seeking of her Lord, neither the dark- 
 ness of the night, nor the terror of the soldiers, 
 nor the malice of the Jews: Love is strong as 
 ; death, and the flames thereof are vehement.— 
 | Ver. 12. Such as sincerely seek the Lord, shall 
 certainly find, if not the very thing which they 
 | seek, yet that which is much better for them; 
 Mary did not find Christ’s dead body, but she 
 finds two angels to testify that He was risen.— 
 
614 THE GOSPEL ACCORDING TO JOHN. 
 
 It is matter of comfort to the members of Christ, | brightest and best, to fix them upon Christ.—The 
 that angels do not wait upon the head only, but soul that hears Christ's voice, and is turned to 
 upon the feet also; and it ought to be matter of | Him, calls Him, with joy and triumph, My Mas- 
 imitation also.—Ver. 13. The best company in ter.—Ver. 17. Mary must not stay to talk with 
 the world will not satisfy or content such as are her Master, but must carry His message ; for it 
 seeking for Jesus Christ, when they find not Him was a day of good tidings, which she must not 
 whom their souls seek; Mary now enjoyed the engross the comfort of, but hand it to others.— 
 presence and company of two angels, but this My brethren; Though Christ be high, yet He is 
 did not satisfy her in the absence of Christ Him- | not haughty ; notwithstanding His elevation, He 
 self—Ver. 14. Christ may be present with, and disdains not to own His poor relations.—My 
 very near unto, His people, and yet not be | Father, and your Father ; My God, and your God; 
 presently discerned by them; Jesus stood by | There are such an advancement of Christians and 
 Mary, but she knew not that it was Jesus; her | such a*condescension of Christ, as bring them 
 not expecting a diving Christ, was one cause) very near together.—Ver. 18. When God com- 
 why she did not discern Him.—Ver, 15. The forts us, it is with this design, that we may com- 
 soul of a sincere believer, 1. Is full of earnest! fort others. ᾿ᾳ 
 
 and longing desires after Jesus Christ; 2, Is γος [From A Pray Commentary (Oxford): Ver. 12. 
 sometimes at a loss for Christ, and cannot tell) Christ’s resting-place is therefore between two 
 where to find Him; ὃ. Whilst it is at a loss for | Angels, like the mercy-seat, of old. Even in His 
 Christ, its desires are often quicker and more death, He is found to have dwelt, asin ancient days, 
 
 stirring after Him,.—Ver. 17. Our love to Jesus “between the Cherubim.”—Ver. 13. Woman, why 
 | 
 
 Christ is best shown, not by our human passion- | 
 
 ate affection to His bodily presence, but by our 
 
 spiritual communion with Him by faith here on) 
 
 earth, in order to an immediate communion with 
 
 Him face to face in heaven.—Christ calls His) 
 
 disciples brethren, after His exaltation and resur- 
 rection; thereby showing that the change of His 
 condition had wrought no change in His affection. 
 —God for Christ’s sake has dignified believers 
 with that near and dear relation of His being a 
 Father to them in and through His Son. 
 
 [From M. Henry: Ver. 11. Where there is 
 a true love to Christ, there will be a constant ad- 
 herence to Him, and a resolution with purpose 
 of heart to cleave to Him.—Where there is a 
 
 true desire of acquaintance with Christ, there 
 
 will be a constant attendance on the means of 
 knowledge.—They that seek Christ must seek 
 fim sorrowing (Luke ii. 48), must weep, not for 
 Him, but for themselves.— Weeping must not 
 hinder seeking; though she wept, she stooped down, 
 
 weepest thou? **This case of Mary Magdalene is our 
 /case oftentimes: in the error of our conceit, to 
 weep where we have no cause; to joy, where we 
 have as little. Where we have cause to joy, we 
 weep; and where to weep, we joy. False joys and 
 false sorrows, false hopes and false fears, this 
 life of ours is full of.” (Bishop AnpREweEs.)— 
 | Ver. 15. Jesus saith unto her, Woman, why 
 | weepest thou? <‘*Now, seeing Christ asks it 
 again a second time, we will think there is some- 
 thing in it, and stay a little at it. The rather, 
 for that it is the very opening of His mouth; che 
 | very first words that ever came from Him, and that 
 He spoke first of all, after His rising again from 
 | death. Thus say the Fathers; that 
 Mary Magdalene standing by the graye’s side, 
 and there weeping, is thus brought in to repre- 
 sent unto us the state of all mankind before this 
 | Day, the Day of Christ’s rising again; weeping 
 ΟΥ̓́Θ᾽" the dead as do the heathens, who have no 
 hope. But Christ comes and asks ‘ Why weep- 
 
 and looked in.—Those are likely to seek and find, /est thou?’ as much as to say, ‘Weep not! There 
 that seek with affection and in tears.—Ver. 14. is no cause of weeping now.’ Henceforth, none 
 The Lord is nigh to them that are of a broken heart shall need to stand by the grave to weep there 
 
 (Ps. xxxiv. 16), nearer than they are aware. | 
 
 They that seek Christ, though they do not see 
 Him, may yet be sure He is not far from them.— 
 Those that diligently seek the Lord, will turn 
 every way in their inquiry after Him ; Mary turned 
 herself back, in hopes of some discoveries.—Ver. 
 15. Whom seekest Thou ? 
 that His people are seeking Him, yet He will 
 know it from themselves; they must tell Him 
 
 whom they seek.—She, supposing Him to be the 
 
 gardener, saith, etc.; Troubled spirits, in a cloudy 
 
 and dark day, are apt to misrepresent Christ to | 
 
 themselves, and to put wrong constructions upon 
 the methods of His providence and grace.—Ver. 
 16. Mary; When those whom God knew by name 
 in the counsels of His love (Ex. xxxiii. 12 
 He reveals His Son in them, as in Paul (Gal. i. 16). 
 —Rabboni; Notwithstanding the freedom of 
 communion which Christ is pleased to admit us 
 to with Himself, we must remember that He is 
 our Master, and to be approached with a godly 
 Jear.—Mary turned herself from the angels whom 
 she had in her eye, to look unto Jesus; we must 
 take off our regards from all creatures, even the 
 
 When Christ knows | 
 
 ), are | 
 culled by name in the efficacy of His grace, then | 
 
 | any more. So that this, ‘Why weepest 
 thou?’ of Christ's, (a question very proper for 
 the day of the Resurrection,) wipes away tears 
 from all eyes; puts off our mourning weeds, 
 girds us with gladness, and robes us all in 
 ‘white,’ with the Angels.” (Bishop ANDREWES.) 
 —Ver. 17. ‘Take notice that our Lord makes 
 /mention of ascending, twice; of rising, not at all. 
 And it is to teach us that Resurrection is nothing, 
 nor is any account to be made of it, if Ascension 
 ‘Never take care for 
 That will come of itself, without. 
 ‘any thought-taking of thine. Take thought for 
 | Ascension ! set your minds there! Better lie 
 still in our graves, better never rise, than rise, 
 and. rising, not ascend.” (Bishop ANDREWES. ) 
 
 | 
 
 | go not with it. 
 Resurrection ! 
 
 g, 
 [From Barnes: Ver. 17. Nothing was better 
 fitted to afford them consolation than this assur- 
 /ance, that His God was theirs.—From JAcoBUs: 
 | Vers. 138, 15. Why weepest thou? How different 
 /are these words as spoken by Jesus from the 
 | same words spoken even by His Angels. Friends 
 often ask the same thing, in our moments of an- 
 guish; but they can give no relief, and no argu- 
 _ments of theirs can cure the inward wound. But 
 
CHAP. XX. 19-23. 615 
 
 55. ow 
 
 our blessed Lord reveals Himself in words of | the most loving and faithful of that devoted band, 
 grace that go to the heart’s wound, and wonder- who 
 fully heal.—Ver. 15. Whom seekest thou? Thus | 
 the adorable Saviour would draw her out to tell 
 what she wants and whom she seeks for. So 
 pleased is He to hear any poor sinner say, J Ver. 17. ‘Do not stay here to embrace Me 
 seek Jesus.—Your Beloved is near you, though now, either to pay thy homage to Me, or to con- 
 you have thought Him afar off. Whoever sought firm thy faith, both which thou wilt have other 
 and did not find? But oh! instead of finding opportunities οὐ doing; for I am not yet with- 
 Him a corpse, you shall find Him arisen, living, drawn from your world, and ascended to the 
 Brus Redeemer.—Ver. 17. Go to My breth- heavenly court of My Father, as you imagine I 
 ren; ‘* This was a far greater honor than that shall presently do, but 1 shall yet continue for a 
 which was denied her.” The gracious Saviour little while on earth, and give you further oppor- 
 denies us nothing but for our greater advantage. tunities of seeing Me again; let nothing there- 
 From Owen: Ver. 15. J will take Him away; fore detain thee any longer, but go immediately 
 She takes all the responsibility upon herself. If to My dear brethren and say unto them,” etc.— 
 no one else will share her pious duty, she is ‘*Thou shalt possess Me again, but not as before, 
 ready to discharge it independent and alone. it shall be from this time and forever in the Spirit. 
 Noble woman! ‘The Church to the end of time The time of exalted and divine relationship is 
 shall embalm thy memory, and point to thee as come.” (STiER.) | 
 
 “While Apostles shrunk, could dangers brave 
 Last at His cross, and earliest at His grave. eae 
 
 II. 
 
 HOW CHRIST FREES THE CIRCLE OF DISCIPLES FROM THE OLD FEAR, AND, BY THE BREATHING OF HI8 
 SPIRIT, RAISES THEM TO A PRESENTIMENT OF THEIR APOSTOLIC CALLING. 
 
 Cuap. XX. 19-23. 
 (Mark xvi. 14; Luke xxiv. 36ff.; John xx. 19-31, pericope for Quasi modo geniti). 
 
 19 Then the same day at evening, being the first day of the week, when the doors 
 were shut [When therefore it was evening on that. day, the first. of the 
 week, and the doors had been shut, or, the doors being shut, οὔσης οὖν ὀφίας τῇ ἡμέρα 
 ἐχείνῃ TH μιᾷ oa ββάτων, zat τῶν δυρῶν zerdetondvan |, where the disciples were as- 
 sembled [omit assembled]! for fear of the Jews, came Jesus and stood in the midst, 
 
 20 andsaith unto them, Peace be unto you. And when he had so said, he shewed unto 
 them /is hands and his side. [And having said this, he showed unto them both? 
 his hands and his side]. ‘Then were the disciples glad [The disciples therefore were 
 
 21 glad], when they saw the Lord. Then said Jesus’ [he said] to them again, Peace 
 
 22 be unto you: as my [the} Father hath sent me, even so send I you. *And when he 
 had said this, he breathed st them, and saith unto them, Receive ye the Holy Ghost 
 
 23 [lit., Receive Holy Spirit, Adfete πνεῦμα ese Whosesoever sins ye remit, they 
 are remitted [have been remitted, ἀφέωνται αὶ unto them; and whosesoever sins [omit 
 sins] ye retain, they are retained [have been retained, χεχράτηνται]. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 19.-βδυνηγμένοι (assembled: text. rec. with E.G. Κα. L. Vulg.] is omitted in accordance with ἐδ, A. B. D., ete. 
 Lachmann, Tischendorf. An exegetical addition. [Treg., Alf., Wextc. likewise omit it.] 
 
 2 Ver, 20.—[‘he text. rec. omits the καί before τὰς χεῖρας with δῷ. D.; but Lachm., Tischend. (in former edd., not in 
 ed. viii.), Treg, Alf., Westc. retain it with A. B. Syr.—P. 
 
 8 Ver. 21.—[6 Ἰησοῦς is omitted by δῷ. D. L. X., ress Tischend.; bracketed by Alford and Westcott; retained by 
 Lachmann and Lange with A. B.—P. 8. | 
 
 4 Ver. 22 —[The absence of the article bgt πνεῦμα. May indicate the partial or preparatory inspiration, as distinct from 
 the pentecostal effusion. See the Exee.—P. 
 
 δ Ver. 23.—The readiug ἀφέωνται in ae with A. D. L. O. Χο, Lachmann—in opposition to the reading ἀφίενται, 
 B. Ε. ἃ. K., etc., Vischendorf. On ἀφέωνται instead of ἀφεῖνται. see Winer, p. 91. Pitsehe nd. ed. viii., Treg., Westc. and 
 Η. read ἀφέωνται, Alford ἀφίενται. ἀφέωνται is also found Matt. ix. 2, δ: Mark ii. Luke ν. 20, 23; vii.47; 1 John ii. 
 12. ‘The old grammarians differ as to this form, some declaring it to be identical with ἀφῶνται (as Homer has aden for 
 apy), others regarding it as the perf. pass. ἀφεῖνται. Winer adopts the latter view, Gr. p. 77, ed. vii. The bearing of this 
 
 : reading ou the sense is important; see the Exeg.—P. 8.] 
 
 ples, rebuked their unbelief; the parallel in Luke 
 EXEGETICAL AND CRITICAL. makes the entrance of the Emmaus disciples into 
 the circle of apostles precede the Lord’s ap- 
 
 The parallel-passage in Mark recounts how Je- | pearance, and makes Peter and the two journey- 
 sus, after His entrance into the circle of disci-| ers to Emmaus exchange Easter-messages; Luke 
 
616 
 
 also hints at the gentle reproof of the disciples’ 
 unbelief,—the feature more powerfully brought 
 out by Mark. He likewise reports, more expli- 
 citly than John, Jesus’ invitation to the disciples 
 to touch His hands and His feet, His eating be- 
 fore them, and His exposition of the Scripture 
 concerning His sufferings and _ resurrection. 
 
 Tholuck justly remarks that Luke xxiv. 44-49) 
 
 bears a relation to vers. 22, 23 in our passage. 
 Individual traits in this section of Luke may be- 
 long to a later meeting, or have been amplified 
 later ; assuredly, nothing but the section begin- 
 ning with ver. 50 belongs to the last manifesta- 
 
 tion of Jesus. The most important thing remain- | 
 
 ing for John, was to supply the facts of Jesus’ 
 appearing to the disciples as they were sitting 
 with shut doors, His announcing to them His re 
 turn by bestowing upon them His peace-greet- 
 ing (chap. xiv. 27), and His re-ratifying of their 
 apostolic calling (forfeited by their flight), ac- 
 
 companying this act by a breathing upon them, | 
 them: so likewise the Son sends them out of this 
 
 which was preparatory to the outpouring of the 
 Spirit. 
 
 Ver. 19. 
 ning on that day. 
 τῇ ἡμέρᾳ ἐκείνῃ TH μιᾷ σαββάτων."-- 
 The evening of that Sunday, the first resurrec- 
 tion day. 
 
 And the doors had been shut. [καὶ τῶν 
 ϑυρῶν κεκλεισμένων ὕπου ἦσαν οἱ μα- 
 37 ai].—This circumstance is emphasized, as 
 ver. 26; comp. Acts xii. 13. 
 
 1. Unfounded softening of the expression. 
 Calvin and others, Baumg.-Crus.: The doors 
 had suddenly opened ad nutum divine majestatis 
 ejus. According to Liicke, the statement is even 
 reducible to a mere unexpected, sudden ap- 
 pearing. 
 
 2. Unfounded intensification of the expression. 
 He pressed bodily through the closed doors. In 
 the interest of the [Lutheran] ubiquity-doctrine, 
 Quenstidt. 
 
 3. A miraculous appearing, unqualified as to 
 its manner, indicative of the higher condition in 
 which He found Himself subsequently to His 
 transformation,(Luke xxiv. 381: ἄφαντος γενέσϑαι; 
 John xxi. 1; Mark xvi. 12: φανεροῦσϑαι. F. 
 Kiihn: Wie ging Christus durch die Grabesthiir ? 
 1838. Tholuck). A. Tholuck: The description 
 leads to the conception ‘of an unconfinedness 
 to the limits of space’’—bounds of locality.— 
 Primarily it indicates nothing but a simple power 
 of the glorified life of Christ to move unrestrain- 
 edly, to appear and disappear ;—His local de- 
 finedness, which is one with bodily circumscribed- 
 ness, remaining the while undestroyed. Accord- 
 ing to Baur, an immaterial constitution was 
 ascribed to Jesus; according to Meyer, the body 
 of Christ was not yet glorified; as according to 
 Liicke, who, in opposition to Olshausen (who dis- 
 tinguishes between the docetic and glorified 
 body), remarks that a something intermediate 
 betwixt the ethereal consistency of angels and 
 material, corporeal solidity is to him inconceiv- 
 able. Nevertheless, the idea of the body as dy- 
 namically transformed into the pure organ of the 
 spirit is everywhere established in the New 
 Testament (see 1 Cor. xv. 49). 
 
 Peace unto you [Εἰρήνη tipiv].—the 
 customary greeting is here filled with the weight 
 
 When therefore it was eve- 
 
 [Οὔσης οὖν opian 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 of the resurrection-message and all that pro- 
 clamation of salvation therewith connected; at 
 the same time it isa fulfilment of the promise, 
 chap. xiv. 27. See Exec. Norss there. [ Minis- 
 ters are messengers of peace. | 
 
 Ver. 20. He showed unto them ["Edev- 
 fev kal τὰἂᾶς χεῖρας καὶ THY TAEUPAaD 
 avtoic].—See Luke xxiv. 40. According to 
 Meyer, a difference is constituted by the mention 
 in that passage of the fect instead of the side. 
 
 Ver. 21. As the Father hath sent Me 
 [καϑὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ 
 πέμπω vuac).—Comp. Matt. x.; John xiii; 
 Matt. xvi. 19; chap. xviii. The second εἰρήνη ὑμῖν 
 solemn, more definitely proclamatory of the in- 
 finite import of the salutation,—not, however, a 
 farewell-greeting, as Kuinoel and others have 
 :nterpreted it.—Even so send I you [κἀγὼ 
 πέμπω vac|.—Analogy of dynamical autho- 
 rity. The Father now sends Him out of the 
 kingdom of resurrection and reconciliation to 
 
 kingdom to the world. That therewith their re- 
 institution into office is simultaneously expressed, 
 in connection with an amplification of that office 
 (henceforth they are witnesses for the Crucified 
 and Risen One), is obvious, in accordance with 
 the stronger analogy of chap. xxi. 1off. But as 
 at the first bestowal of apostolic dignity, Peter 
 took precedence of the others, so now the general 
 restitution of the whole body precedes a more 
 explicit restitution of Peter. Comp. chap. xvii. 18. 
 
 Ver. 22. He breathed on them [xai 
 τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὖ- 
 τοῖς. The verb ἐμφυσάω occurs in the N. 7. 
 only here, but is used in the Sept. to express che 
 act of God in the original infusion of the spirit 
 of life into man (Gen. 1]. 7: ἐνεφύσησεν εἰς τὸ 
 πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ 
 ἄνϑρωπος εἰς ψυχὴν ζῶσαν). ““ This act is now 
 by God incarnate repeated, sacramentally, repre- 
 senting the infusion of the new life, of which He 
 is become by His glorified Humanity the source 
 to His members: see Job xxxiil. 4; Ps. xxxiul. 63 
 1 Cor. xv. 45” (Alford).—P. 5.1 Different in- 
 terpretations: 
 
 1. Simply the prophetico-symbolical heralding 
 of the Holy Ghost (Theod. Mopsueste, Bullinger, 
 Lampe, eéc.). This view is contradicted by: a. 
 the act, ὁ. the Aorist Imperative λάβετε, 6. the 
 remark that in this case the act were but a re- 
 petition of the promise contained in the farewell- 
 discourses. 
 
 2. It is the gratia ministerialis, rather than the 
 former gratia sanctificationis, not, however, as 
 yet, the pentecostal communication or gratia 
 χαρισματική (Theophylact, Maldonat and others). 
 
 3. It is holy spirit (πνεῦμα ἅγεον, without the 
 article), but not yet ‘he Holy Spirit, nor yet ‘he 
 Spirit of the new birth, of the world-mighty 
 Jesus (Hofmann and Luthardt [also Gess]; see 
 thereupon Tholuck and Meyer). 
 
 4. It is a quantitative, precursive communica- 
 tion of the Spirit, in accordance with Christ’s 
 not yet perfected state of glorification (Origen, 
 Calvin, Neander, Stier, Tholuck. Meyer: A 
 veritable ἀπαρχή of the Holy Ghost). [Similarly 
 Bengel (arrhka pentecostes), Briickner, Hengsten- 
 berg, Godet, Ewald, Alford. The full communi- 
 cation of the Holy Spirit did not take place be- 
 
CHAP. XX. 19-28. 
 
 fore the day of Pentecost, comp. vii. 89; xvi. 7; 
 Acts ii.—P.8.] ) 
 
 We have to consider on the one hand the affla- 
 tion, and on the other hand the design of this be- 
 stowal of the Spirit. The afflation is an afflatus 
 with the new life of the resurrection, and so the 
 symbol, as the commencement, of the communi- 
 cation of His resurrection-life, 7. 6. life in His 
 Holy Spirit. The degree of this communication, 
 however, is determined in accordance with their 
 present need; they must even now have power 
 to gather the Resurrection-Church and to distin- 
 guish it from the world, in like manner as it, as 
 the substratum of the people’s Church shortly to 
 be established, is to be thoroughly distinguished 
 from the Israelitish Church. In respect of this 
 consideration, this gratia is doubtless specially 
 ministerialis. They have not yet the gift of com- 
 municating the Holy Ghost, but they do possess 
 that of discerning the Holy Spirit when already 
 communicated, 
 
 Ver. 23. Whose sins ye remit [av τινων 
 a@¢77¢)|.—By proclaiming and promising to them 
 forgiveness while ye receive them into your fel- 
 lowship.—They are (have been) remitted 
 unto them [ἀφέωνται avroic].—See Text. 
 Nores. Meyer’s antithesis: ‘They become (will 
 be) remitted (according to the reading ἀφίενται) 
 and they are (have been) retained (Kexparyvrac),* 
 is to be refuted first by the Codd. which read 
 ἀφέωνται [perf. pass. =ageivrat.—P. 5.7, secondly 
 by the exegetical demaud that the two terms 
 should form a parallel. .Their remitting of sin 
 and retaining of sin will, as a prophetically mi- 
 nisterial act, rest upon corresponding acts of 
 God, already accomplished in the Spirit,—not, 
 however, have these acts as a result or, still less, 
 effectuate them. ‘They will be influenced in these 
 acts by Christ; they will not influence Him.+ The 
 term, remit sins [ ἀφιέναι), is akin to the term, 
 loose [Aven], Matt. xvi. 19; the term, retain 
 [κρατεῖν], or retain together, is akin to the term, 
 bind [dee]. See Comm. on Matthew at the pas- 
 sage designated, note (Leben Jesu, 11., p. 889). 
 The Lord does here but invert the expression, 
 thereby indicating the now decided, New Testa- 
 ment stand-point, in which redemption [loosing], 
 forgiveness, advances into the foreground. 
 Here, then, as in those other passages, Matt. 
 xvi. 19; xviii. 18, it is the potestas clavium in its 
 broader sense, not merely, in accordance with 
 the Heidelberg Catechism, the preaching of the 
 holy Gospel and Christian penitential discipline 
 {if it were confined to these, the latter branch 
 would have to be considered as having reference 
 also to reception into the Church: open the 
 kingdom of heaven to believers), but in a still 
 
 *(Similarly Bengel: ἀφίενται --κεκράτηνται, remittuntur— 
 retenta sunt: illud, preesens; hoc preterilum. Mundus ἘΒΤ 
 sub peccato.] 
 
 7 [An important remark. Ministerial acts are not creative, 
 but declarative of the preceding acts of Christ and the Holy 
 Spirit. Dean Alford remarks in loc., that ministers have the 
 power of the keys “not by successive delegation from the 
 Apostles,—of which jiction I find in the New Testament no 
 truce” (—the italics are Alford’s—), “ but by their mission 
 from Christ, the Bestower of the Spirit, for their oftice, when 
 orderly and legitimately conferred upon them by the various 
 churches. Not however to them exclusively—though for 
 decency and order it is expedient that the outward and formal 
 declaration should be so:-—but in proportion as any disciple 
 shall have been filled with the Holy Spirit of wisdom, is the 
 inner discernment, the κρίσις, his.”—-P, 8.] 
 
 617 
 
 ὙΠ ΞΘ Ὸ 
 
 more extended sense in accordance with the 
 Artic. Smale.: Mandatum docendi evangelium, re- 
 mittendi peccata, administrandi sacramenta, preeterea 
 mandatum exeommunicand ; in which summing up 
 the second and fourth items should really be re- 
 garded as expressed in the third: administrandi 
 sacramenta. Inreality the stations of the potestas 
 are these: 1. The preaching of the gospel; 2. 
 establishment of the preliminary conditions of 
 reception; 38. reception into the Church; 4. 
 penitential discipline in the real sense of the 
 term. In a narrower sense it is undoubtedly the 
 potestas of reception through baptism and of 
 reception through repentance and absolution, to- 
 gether with the potes‘as of the opposite denial 
 of reception, or exclusion. The symbolic pre- 
 figuration of the administration of the Church by 
 the administration of the keys of the house of 
 David, Is. xxii. 22, is, in consciously synibolic 
 
 Ξ τ΄ 
 
 terms, continued in the Revelation (chap. iii. 7). 
 See Tholuck, p. 441 ff.; Julius Miiller Deutsche 
 Zeitschrift, 1852, p. 55 [on the power of the keys, 
 in an essay on the Divine Institution of the Minis- 
 try, reprinted in Miiller’s Dogmatische Abhand- 
 lungen (1870), p. 496 ff.—P. 5.1. 
 
 DOCTRINAL AND ETHICAL. 
 
 1. Christ, the Risen One, first appeared unto 
 individual souls, then to the congregation of the 
 faithful. We find a repetition of this in the his- 
 tory of the Church. 
 
 2. The night of Christmas, the darkness of 
 GoodeFriday, the evening of the Supper, the first 
 Easter evening; glorious hours of the ever 
 brighter shining of the Dayspring from on high 
 (Luke i. 79). At eVening time it shall be light, 
 Zech. xiv. 7. 
 
 3. How Christ, as the Risen One, bursts though 
 the fear of the company of disciples: (1) the fear 
 of the Jews; (2) the tear of His own ghost-like 
 apparition; (9) the fear of the whole world (yer, 
 21); (4) the fear of the power of sin and guilt 
 (ver. 23); (5) the fear of the terrors of judgment 
 ( whosoesoever sins ye retain,” ¢efc.). 
 
 4. The first Baster Church in its changing 
 forms: a. a Church of secret, fugitive disciples, 
 6. a Church of festive, glad believers, δ. a Church 
 of anointed and commissioned apostles. 
 
 5. How Christ cometh into the midst of His peo- 
 ple: (1) in spite of closed doors: (2) with the 
 salutation of peace; (3) with the firstling gift of 
 the Spirit; (4) with the commission of the apos- 
 tolic embassy ; (5) with the bestowal of apostolic 
 plenipotence. 
 
 6. The entrance of Jesus whilst the doors were 
 shut, an evidence of His higher, glorified corpore- 
 ality. 
 
 7. The peace-greeting, or the transformation of 
 the every-day formula of salutation into the 
 loveliest, richest Evangel by the mouth of Christ. 
 
 8. The mission ot the disciples from Christ 
 measured in accordance with tbe mission of 
 Christ from the Father. 
 
 9. The first gift of the Spirit, or how. in the 
 Easter feast. of Christ, the last shadows of Good- 
 
 Friday (fear of the Jews) come in contact with the 
 first light of Pentecost (//e breathed on them). 
 
 10. The inseparable connection of apostolic 
 plenipotence with the apostolic embassy. See 
 Matt. xvi. 10; chap. xviii. 18. 
 
618 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 [11. Forgiveness of sins the fruit of the resur- 
 rection (and death of Christ). he triumph over 
 death is also a triumph over sin—the cause of 
 death.—P. 8.] 
 
 HOMILETICAL AND PRACTICAL. 
 
 See Commentary on Mark, p. 163 f., Luke, p. 
 898 f. The Docr. Norss. 
 
 Quasi modo geniti: or Christ the First-born 
 from tlhe dead, Col. i. 18.—The transformation 
 of the apostles’ fear of the Jews into the loftiest 
 feeling of triumph over the whole world (ver. 
 21),—How all things ensue from the peace of the 
 Risen One: 1. The joy, the mirth of the disci- 
 ples; 2. spiritual life; 8. the evangelic mission ; 
 4. apostolic spiritual severity and clemency in 
 the administration of the Gospel.—When the 
 doors are shut to the world, then are they 
 (in the highest sense) open to the Lord.—The 
 union of familiarity and majesty in the first 
 manifestation of the Risen One in the Church.— 
 The first great fulfilment of the promise, Where 
 two or three are gathered together in my name, 
 there am Lin the midst of them.—The day of 
 Christ’s heavenly birth from the dead, a birth- 
 day of all Christian blessings: 1. Of peace and 
 joy in believing; 2. of Sunday and tbe feast- 
 days (for now, for the first time, do the remain- 
 ing festivals receive their true signification) ; 
 8. of religious worship (cwltus), and of rest from 
 labor, in the Spirit; 4. of the apostolic mission, 
 and of preaching; 5. of New Testament dis- 
 cipline and social consecration.—The life-breath 
 of Christ, the τὰ. mission to the world.—The 
 judicial sentence of the apdstolic Church: 1. In 
 respect of its divine institution; 2. in respect of 
 its historical obscuration; 8. in respect of its 
 eternal import.—Or: 1. Asa sacred power; 2. 
 as an accountable right; 8. as a solemn duty.— 
 The great word: Sent from Christ as Christ 
 from the Father. 
 
 Srarke: The experience of an afflicted and 
 tempted person may be very different in the 
 evening from what it was in the morning.—The 
 
 lying in wait of the wicked must conduce to the. 
 
 best interests of the godly, in this respect also, 
 viz. that the godly refrain themselves from 
 them, and hence are not led away by inter- 
 course with them, nor condemned with them.— 
 Zetsius: What a precious and unspeakable fruit 
 of the merit and resurrection of Christ, is peace 
 with God in the conscience!—Yea, peace and 
 joy in the Holy Ghost are two particular, pre- 
 cious fruits of the resurrection of Jesus and of 
 His spiritual kingdom.—Hatni: When Christ, 
 the Morning Star, riseth upon the soul and dis 
 covereth Himself unto it, nothing but joy can 
 spring up.—Zeisius: So soon as Christ rose 
 trom the dead, He instituted the office of the 
 ministry: of what exceeding importance then 
 must this office be.—Hauu: He who desires that 
 Christ should entrust to him the great embassy 
 of His Gospel must likewise first receive His 
 Spirit.—A testimony of the divinity of .Jesus 
 Christ, for the Holy Ghost is God, and therefore 
 no one can give that Holy Ghost who is not him- 
 self God, chap. xv. 26.—In the evening and at 
 night Jesus did take in hand many momentous 
 things for our sake: He was born in the night, 
 
 He suffered Himself to be taken prisoner in the 
 night, He instituted the Lord’s Supper in the 
 night, and in the evening, when He was risen 
 from the dead, He instituted the ministry of the 
 New Testament. If we pondered these things 
 every evening, we should make a holier use 
 of the evening hours, and not perform so many 
 works of darkness in the night! 
 
 Bravne: In so far as we are sinful, Christ is 
 sent unto us from the Father, but in so far as 
 we are redeemed, we are sent, as His witnesses, 
 unto others, that we may be co-laborers, not in 
 our, but in His work. Amid the consciousness 
 of our weakness and frailty, we should hold fast 
 the sense of the loftiness of our calling as re- 
 deemed ones, and by the former feeling be but 
 the more impelled to suffer ourselves to be re- 
 deemed and reconciled to God, to the end that 
 the latter feeling may become true and strong; 
 whoso but suffereth himself to be redeemed will 
 draw others also into this beatific fellowship.— 
 ‘*He breathes on them;” like a friend's breath 
 upon the cheek, shall the Holy Spirit ot God 
 come unto man’s spirit.—Unto sayetified [con- 
 secrated] personalities the Redeemer commits 
 the forgiveness of sins; these commissioned ones 
 are a terror and vexation to the wicked, but 
 friends to the good. ‘hat which the Redeemer 
 here says concerning the remitting and retaining 
 of sins may be compared with what He says of 
 loosing and binding for the Kingdom of Heaven, 
 Matt. xvi. 19; xviii. 18.—Sanctified [consecrated] 
 personalities are, as St. Paul says of the Gospel, 
 2 Cor. 11.160, unto some a savor of life unto life, 
 unto others a savor of death unto death. 
 
 Gossner: He, therefore, who is sent from 
 Christ, who is Christ’s messenger, must needs 
 have received the peace of Christ, which is higher 
 than all reason, must likewise needs have re- 
 ceived the Spirit of Christ, and this seal of the 
 Spirit and of peace must give evidence of itself 
 in him by the devolving of peace and anointing 
 from him to others again, by others being filled 
 and anointed therewith. All this is contained in 
 that little word as.—But when ministers make 
 their appearance who have nothing to recom- 
 mend them save that they are puffed up by the 
 spirit of this world, what will they accomplish ? 
 They will puff up others also with the same 
 spirit of the world. 
 
 Hevpnen: Inthe evening. H. Miller, Herzenssp. 
 p. 241: The Saviour will visit us in the evening. 
 When the sun of the worid hath set in our heart, 
 the Sun of Righteousness ariseth.—Christians 
 have often’enough been obliged to assemble in 
 secret ; the Waldenses, for example, the Mora- 
 vians, the Reformed in France, and others.—If 
 Jesus come not into the assembly of Christians, 
 it is cold, heartless, unfruitful.—Christ’s peace- 
 greeting was the spoil of victory—spoil which 
 He won by death and resurrection —Whoso bath 
 followed Christ unto Golgotha, to him doth He 
 shout His word of peace.—AvucusTINE; Cicatrices 
 {εἰ gloriarum. — Crucifixion and resurrection 
 are inseparable—one is incomplete without the 
 other. This is the sum of Christianity.—TZhe 
 disciples were glad; Behold the power of the 
 appearing, the peace, of Jesus. From His pence 
 comes joy.—Peace is indispensable to the mis- 
 sion of Jesus. A man must have Jesus’ peace 
 
CHAP. XX. 19-23. 
 
 . 
 
 619 
 
 eae 
 
 in his own heart if he would be a messenger of 
 peace to others; he must first be redeemed bim- 
 self, if he would preach redemption to others. 
 Luther, in the postil to Quasimodog. Sunday, 
 ΧΙ. 1640, writes this to all true Christians, after 
 applying it to the Apostles and the ministry; 
 - they can meet these requisites, not by their own 
 strength, but in Christ’s name, in the might of 
 the Holy Ghost.—ScuLererMaAcueEer, Pred. iii. 
 p. 563.—Covuarp, ii. p. 826.—MarHEINEKE, ii. 
 p. 45. 
 
 [Craven: From Auaustine: Ver. 19. If thou 
 comprehendest the mode [of entering] it is no 
 miracle: when reason fails, then is faith edified. 
 —Ver. 20. The nails had pierced His hands, the 
 lance had pierced His side. For the healing of 
 doubting hearts, the marks of the wounds were 
 still preserved. ——From Curysostom: Ver. 2]. 
 He shows the efficacy of the cross, by which He 
 undoes all evil things, and gives all good things; 
 which is peace.—To the women above there was 
 announced joy; for that sex was in sorrow, and 
 had received the curse.——From Greaory: Ver. 
 21. Llove you, now that I send you to persecu- 
 tion, with the same love wherewith My Father 
 loved Me, when He sent Me to My sufferings. — 
 Ver. 23. The disciples who were cailed to such 
 works of humility, to what a height of glory are 
 they led! Lo, not only have they salvation for 
 themselves, but are admitted to the powers of 
 the supreme Judgment-seat.——From Berpre: 
 Ver. 21. A repetition is a confirmation: whether 
 He repeats it because the grace of love is two- 
 fold, or because He it is who made of twain one. 
 
 [From Burxirr: Ver. 19. It has been no 
 strange thing in the Church, that the best mem- 
 bers of it have been put to frequent their as- 
 semblies with great fear, and been forced to 
 meet in the right with great caution, because of 
 the fury of the persecutors.—Let Christ's disci- 
 ples meet together never so privately, and with 
 never so much hazard and jeopardy, they shall 
 have Christ’s company with them.—Ver. 21. The 
 repetition of, Peace be unto you, was not more 
 thah needful to signify His firm reconciliation to 
 the disciples, notwithstanding their late cow- 
 ardice in forsaking Him.—As My Father hath 
 sent Me, so send I you; By the same authority, 
 and for the same ends, in part; namely, to 
 gather, govern, and instruct My Church.—Ver, 
 22. He breathed on them, and said, Receive ye the 
 Holy Ghost; When Christ sends forth any about 
 His work, He will furnish them with endow- 
 ments answerable to their vast employment; and 
 the best furniture they can have, is the Holy 
 Spirit in His gifts and qualifications suitable 
 to their work.—Ver. 23. There is a twofold 
 power of remitting sins; the one magisterial 
 aud authoritative; this belongs to Christ alone: 
 the other ministerial and declarative; this be- 
 longs to Christ’s ambassadors.—‘*Christ first 
 conterred the Holy Ghost upon His apostles, and 
 then said, Whose sins ye remit, they are remitted. 
 Thereby intimating that it is not they, but the 
 Holy Ghost by them, that puts away sin; For 
 who can forgive sin, but God only 2?” (AUGUSTINE). 
 The power of forgiving sin, that man hath, is 
 only to declare that if men be truly and really 
 penitent, their sins are forgiven them for the 
 sake of Christ’s satisfaction. 
 
 [From M. Henry: Ver. 19. Zhe disciples of 
 Christ, even in difficult times, must not. JSorsake 
 the assembling of themselves toyether, Heb. x. 25. 
 —It is a comfort to Christ’s disciples, when 
 their solemn assemblies are reduced to pri- 
 vacy, that no doors can shut out Christ’s pre- 
 sence from them.— His speakiny peace, mukes 
 peace, peace with God, peace in your own con- 
 sciences, peace with one another; all this peace 
 be with you; not peuce with the world, but peace 
 in Christ.—Ver. 26. Conquerors glory in the 
 marks bf their wounds.—Uhrist’s wounds were 
 to speak on earth, ihat it was He Himself, and 
 therefore He rose with them ; they were to speak 
 in heaven, in the intercession He must ever live 
 to make, and therefore He ascended with them, 
 and appeared in the midst of the throne, a Lamb 
 as il had been slain, and bleeding afresh, Rev. v. 6. 
 Nay, it should seem, He will come again with 
 His sears, that they may look on Him whom they 
 pierced.—When Christ manifests His love to be- 
 lievers by the comforts of His Spirit, assures 
 them that because He lives, they shall live also, then 
 He shows them His hands and His side.—A sight 
 of Christ will gladden the heart of a disciple at 
 any time; the more we sce of Christ, the more 
 we shall rejoice in Him; and our joy will never 
 be perfect till we come there where we shall see 
 Him as He is.—Ver, 21. Christ was now sending 
 the disciples to publish peace to the world (1s. lii. 
 7); and He here not only confers it upon them 
 for their own satisfaction, but commis it to them 
 as a trust to be by them transmitted to all the 
 sons of peace, Luke x. 5, 0.--- 716 sent them author- 
 ized with a divine warrant, armed with a divine 
 power; sent them as ambassadors to treat of peace, 
 and as heralds to proclaim it; sent them as ser- 
 vants to bid to the marriage:—hence they were 
 called Apostles—men sent.—Ver. 22. What Christ 
 gives, we must receive, must submit ourselves 
 and our whole souls to the quickening, sanctify- 
 ing influences of the blessed Spirit ; receive His 
 motions, and comply with them; receive His 
 powers, and make use of them; and they who 
 thus obey His word as a precept, shall have the 
 benefit of itas a promise; they shall receive the 
 | Holy Spirit as the guide of their way, and the 
 earnest of their inheritance.—Ver. 23. Two ways 
 the apostles and ministers of Christ remit and 
 retain Sin, and both as having'authority: 1. By 
 sound doctrine; 2. By a strict discipline, applying 
 the general rule of the gospel to particular per- 
 sons. 
 
 {From A Piain Commentary (Oxford): Ver. 
 19. Peace be unto you! Can we forget that 
 this was the salutation of Suiton (that is, 
 **Peace’’), even ‘“‘the Prince of Peace” Him- 
 self? of Him who is delared to be ‘‘ our Peace:” 
 who bequeathed His peace to the disciples; and 
 promised that Peace should be their abiding 
 portion; and directed them to salute with 
 **Peace”’ every house into which they entered. 
 Peace was the subject of the angels’ caro! on the 
 night of the Lord’s nativity: behold, Peace is 
 the first word He pronounces in the hearing of 
 His disciples now that He is risen from death,— 
 Ver. 22. O most solenin and mysterious incident, 
 as well as most solemn and prevailing words! 
 The action of our Saviour here described may 
 | have shown emblematically (as AUGUSTINE sug: 
 
 ? 
 
620 
 
 gests) that the Hoty Guosr proceedeth from the 
 Son. It may further have served to sbow that 
 this was He by the breath of whose mouth all 
 the hosts of heaven were made; and especially 
 
 (as CYRIL supposes), that Christ was the same | 
 
 who, after creating man in the beginning, 
 “breathed into his nostrils the breath of life, 
 and he became a living soul.” But more 
 than that is here intended. For it 
 thought that, at the time of man’s creation, ‘‘to- 
 
 gether with his soul, or the principle of his, 
 
 natural life, he received also the grace of the 
 
 Holy Spirit as a principle of the Divine Life to | 
 
 which he was also designed.” (Bishop Butt). 
 That is, the soul of man received from the very 
 first ‘“*the peculiar impress of the Holy Spirit 
 super-added,” as CLEMENT of Alexandria writes. 
 And Basil, expressly comparing the Divine in- 
 suffation upon Adam with that of Christ upon 
 the Apostles, tells us that it was the same Son 
 of God *- by whom God gave the insufflation: 
 then indeed, together with the soul, but now, into 
 thesoul.” Eusebius is even more explicit. ‘‘ The 
 Lord” (he says), ‘‘renews mankind. That 
 
 is to be, 
 
 TILES GOSPEL ACCORDING TO JOHN. 
 
 grace which man enjoyed at first, because God 
 breathed into his nostrils,—that same grace did 
 Christ restore when He breathed into the face 
 of the Apostles, and said, Receive the Holy 
 Ghost.” —At the first institution of certain mys- 
 teries of the Faith, there was not wanting the 
 outward emblem of an inward grace; which 
 grace was afterwards conveyed without any such 
 visible demonstration. Thus, at the Baptism of 
 | Christ, ‘* the Holy Ghost descended in a bodily 
 shape like a dove upon Him.” And now, at the 
 | ordination of His Apostles, our Lord is found to 
 have ‘breathed into” their faces, when He 
 would convey to them the gift of the same 
 | Blessed Spirit. 
 
 From barnes: Ver. 19. True Christians will 
 | love to meet together for worship; nothing will 
 | prevent this.—Ver. 21. As My Father hath sent 
 | Me; As God sent Me to preach, to be persecuted, 
 and to suffer; to make known His will, and to 
 | offer pardon to men; so [ send you. From 
 'Jacopus: Ver. 19. Glad; So He had promised 
 _to them (ch. xvi. 20), ‘Your sorrow shall be 
 | turned into joy.’’] 
 
 IV. 
 
 HOW CHRIST PUTTETH THOMAS’ UNBELIEF TO SHAME, AND CHANGETH THE DOUBTING DISCIPLE INTO 
 THE MOST JOYFUL CONFESSOR, 
 
 Cuap. XX. 24-29. 
 
 (Chap. xx. 24-31, is the pericope for St. Thomas’ Day). 
 
 24 
 
 25 came. 
 
 But Thomas, one of the twelve, called Didymus, was not with them when Jesus 
 The other disciples therefore said unto him, We have seen the Lord. But 
 
 he said unto them, Except I shall see [I see, ἴδω] in his hands the print of the 
 
 nails, and put my finger into the print’ 
 his side, I will not believe. 
 
 of the nails, and thrust [put] my hand into 
 
 And after eight days again his disciples were within, and Thomas with them: 
 
 then came Je=us, [Jesus cometh, ἔρχεται], the doors being shut, and stood in the 
 
 midst, and said, Peace be unto you. 
 
 Then saith he to Thomas, Reach hither thy 
 
 finger, and behold my hands; and reach hither thy hand, and thrust [put] 2 into 
 
 my side; and be [become, γίνου]; not faithless, but believing. And Thomas’ an- 
 swered and said unto him, My Lord and my God [!] Jesus saith unto him, 
 
 Thomas [omit Thomas]! because thou hast seen me, thou hast believed: blessed are 
 they that have not seen, and yet have believed. 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 25.—Lachmann, in accordance with Cod. A., efe., 
 
 Origen, Vulgate, reads here τόπον instead of τύπον. Meyer 
 
 supposes the τύπον of the Recepta to be a mechanical repetition. But the reading τόπον can also have arisen from exegeti- 
 
 cal grounds. It weakens the solemnity of the expression. 
 
 [Tischendorf, ed. 8, reads εἰς τὸν τόπον τῶν ἥλων, “into the 
 
 place of the nails.” but Alford, Westcott and Hort, like Lange, retain τύπον, print.—P. 8.] 
 2 Ver. 27.—[Thomas was doubtful, but not unbelieving; he was anxious and ready to believe, and only waiting for tan- 
 
 gible evidence. See Exeag.—P. 8. 
 
 3 Ver, 28.—The καί before ἀπεκρίθη, the ὃ before Θωμᾶς, are not firraly established. ‘ 
 4 Ver, 29.—|@wma, which the text. rec. inserts after ἑώρακάς με, 15 omitted by A. B. C. Ὁ. 8.59, Tischend., Alf., West- 
 
 cott.—P. S.] 
 
 EXEGETICAL AND CRITICAL. 
 
 The second appearance of Christ, on the first 
 
 of the disciples, at Jerusalem, is entirely in ac- 
 cordance with the festal circumstances. The 
 Easter-Sunday was the third day of the paschal 
 | celebration. The next Friday, therefore, was the 
 
 Sunday after the resurrection-day, in the midst | eighth. The disciples were not permitted to set 
 
CHAP. XX. 24-29. 
 
 621 
 
 out on their homeward journey on the Sabbath. 
 On Sunday they either would not, or could not, 
 set out, because this had now become their feast- 
 day, and Thomas was not yet pacified (Leben Jesu 
 IL., p. 1704). It was probably the evening be- 
 fore their departure for Galilee, whither, as che 
 place where all His disciples should see Him 
 again, Christ had at first ordered the apostles. 
 See Comm. on Mutthew, chap. xxviii. 
 
 Ver. 24. But Thomas, one of the twelve. 
 [Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγό- 
 μενος Aidvuoc].—See chap. xi. 16; chap. 
 xiv. 5; Matt. chap. x. His absence from the cir- 
 cle of disciples on the first Easter Sunday gives 
 rise to the inference that he was wandering about, 
 solitary and gloomy. 
 
 Ver. 25. But hesaid unto them, etc. [ὁ dé 
 Εἶπεν avroic.’Hav μὴ idw ἐν ταῖς χερ- 
 Civ αὐτοῦ τὸν τύπον τῶν ἥλων; καὶ 
 βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον 
 τῶν HAwr, Kal βάλω μου τὴν χεῖρα εἰς τὴν 
 πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω] We 
 must distinguish between the strong expression 
 of Thomas, and his though itself. The testimony 
 of his fellow-disciples does not suffice for him; 
 he must first see the Risen One with his own 
 eyes, and by touch convince himself of His cor- 
 porality, and of the identity of that corporeality 
 with the Crucifiel One, before he can beiieve. 
 On the fact that nothing, therefore, can be de- 
 duced from the expression of Thomas militating 
 against the nailing down of the feet of the Cruci- 
 fied One, comp. Tholuck, p. 442. 
 
 [Thomas has a place among the apostles, in- 
 ferior indeed to John and Peter, yet an impor- 
 tant one. He represents, within the Church, the 
 principle: intedlectus preecedit fidem, which is not 
 necessarily incompatible with the higher prin- 
 ciple: jides precedit intellectum. He represents 
 honest, earnest, inquiring, truth-loving skepti- 
 cism, or that rationalism which anxiously craves 
 tangible evidence, and embraces it with joy when 
 presented. This is essentially distinct from the 
 worldly, frivolous skepticism of indifference or 
 hostility to truth, which ignores or opposes the 
 truth in spite of evidence. The former wants 
 knowledge in order to faith, the latter knowledge 
 without or against faith. The inquiring spirit 
 of Thomas, having a moral motive and a spiritual 
 aim, is a wholesome, propelling principle in the 
 Church, and indispensable in scientific theology; 
 it dispels prejudice, ignorance and superstition, 
 and promotes knowledge and intelligence. Yet, 
 practically and spiritually, it is defective as com- 
 pared with the childlike spirit of faith with which 
 alone we can enter the kingdom of heaven, and 
 hence it is gently rebuked by our Lord. For 
 salvation we must go to Christ, not as reasoning 
 logicians, or learned theologians, or pleading 
 lawyers, or calculating merchants, Jut as the 
 
 child goes to the mother’s bosom. «5 heart goes’ 
 
 to heart, and love to love—with unbounded confi- 
 dence and trust. Faith is the true mother of 
 true knowledge iz Jcvine things, and even in 
 philosophy, which starts in dove of wisdom, and 
 consequently implies its existence. It is only in 
 avery qualified sense, in matters of historical 
 
 *(Tischendorf reads τόπον, place. 
 
 Gretius says: τύπος 
 videwur, τόπος impletur.—P. 8.] 
 
 inquiry and philoscphic and scientific research, 
 that doubt may be called the father of knowledge, 
 according to the principle of Cartesius: De om- 
 nibus dubitandum est.—P. 5.1 
 Ver. 26. And after eight days [μεϑ᾽ ἡμέ- 
 ρας ὀκτώ] —That the disciples already attribute 
 a particular importance to Sunday, is evidenced 
 by the numeric completeness of their assembly. 
 [This is the beginning of the history of the 
 Lord’s Day, which to this day has never suffered 
 a single interruption in Christian lands, except 
 for a brief period of madness in France during 
 the reign of terror. Sunday is here pointed out 
 by our Lord Himself and honored by His special 
 presence as the day of religion, and public wor- 
 ship, and so it will remain to the end of time. 
 Gou’s Word and God's Day are inseparab e com- 
 panions, and the pillars of God’s Church.—P. 8.] 
 That Thomas is an unbeliever willing to believe, 
 his presence at this time seems to prove. Mani- 
 festly, the same place is meant as that in which 
 they were eight days before. They were within 
 again, in the same house. ‘*Olshausen erro- 
 neously makes Galilee the scene of the appear- 
 ance”? (Meyer). ‘‘ Yo celebrate the Resurrection- 
 day” (Luthardt). Meyer: ‘‘Thereis nothing toin- 
 dicate this.” It seemsat least to be indicated by 
 the fact that they were still tarrying in Jerusalem 
 on this day, and probably waiting for the Lord. 
 Ver. 27. Therefore saith He to Thomas 
 [εἶτα λέγει τῷ OwpuG].—Immediately after 
 the peace-greeting Christ turns to Thomas, for it 
 is with him that He has now to do, since he, in 
 his doubting spirit, is a hindrance to the whole 
 Church. Christ’s acquaintance with Thomas’ 
 state of mind and singular demand is not to be 
 referred to a mediate knowledge on the part of 
 Christ (through the disciples, Liicke); it is the 
 fruit of an immediate knowledge. — Reach 
 hither thy finger. cic. [φέρε τὸν δάκτυλόν 
 cov ὧδε καὶ ide τὰς χεῖράς μου, καὶ 
 QEpe τὴν χεῖρά cov καὶ, Bade εἰρι σὴ 
 πλευράν μου]. --- Α triumphant challenge 
 which, with loving irony, accedesto his demand, in 
 order to the infusing of a salutary shame into him 
 who made it and who is now obliged to recognize 
 the identity of personality by higher marks,—es- 
 pecially hy the Lord’s knowledge of the deplora- 
 ble state of his soul, and by His voice. Bengel: Si 
 Phariseus ita dixisset: ‘* nisi videro,” ete., nil im- 
 petrasset; sed discipulo pridem probato nil non datur. 
 The Lord is silent about the print of the nails, 
 which would have recalled the malice of His erwei- 
 Jiers, and points simply to the wounds as the abid- 
 ing monument of His dying love to Thomas and to 
 all. Thewords ‘Reach hither thy hand and put it 
 into My side,’ seem to imply that the wound in 
 His side was aslargeas aman’s hand. Some in- 
 fer also that His resurrection-body was bloodless. 
 Wordsworth: ‘* The wounds which Satan inflicted 
 in malice and scorn on our Lord’s crucified Body, 
 have been converted by His controlling power 
 and wisdom into proofs of His Resurrection, and 
 marks of His personal identity. They have be- 
 come indelible evidences of His power, graven, as 
 it were, with an iron pen onthe Rock of Ages, 
 to be read by the eyes of Angels and men for 
 eternity; and they remain for ever, as glorious 
 trophies of His victory over death and sin, and 
 over Satan himself.”—P. 8. ] 
 
622 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 And become not faithless [καὶ μὴ 
 γίνου ἄπιστος, ἀλλὰ πιστός]---γίνου, 
 not: δὲ not faithless, Meyer. He had not 
 
 been faithless hitherto, but he was in dan- 
 ger of becoming so.* Tholuck: ‘Religious 
 belief which demands the support of sensuous 
 perception runs the risk of making an entire 
 loss of faith.’ Nevertheless, the sincere heart 
 thut needs and craves belief, receives even in 
 the hour of temptation the right signs which 
 transport it beyond the danger that threatens it. 
 Such was the experience of Thomas. His faith 
 was saved; the great sign of Clrist’s appearance 
 quickly made the sickly plant burst forth into 
 fairest bloom. 
 
 Ver. 28. My Lordandmy God! [ὁ κύριός 
 μου καὶ ὁ ϑεός μου! Anaddress of Thomas 
 to Christ {the nom. with the art. for the voca- 
 tive, as often in the New Testament; compare 
 Christ’s address to His Father, Mark xv. 84: ὁ 
 ϑεός μοι. ὁ ϑεύς μου. ‘The highest apostolic con- 
 fession of faith in the Lordship and Divinity of 
 Christ,—an echo of the beginning of this Gospel: 
 ‘The Word was God,” i. 1, and an anticipation 
 of its close, xx. 30.31. Thomas, says Augus- 
 tine, beheld and touched Christ as Man, and con- 
 fessed Him to be God, whom he did not see nor 
 touch.—P. S.] — Weakening interpretation of 
 Theodore of Monsuestia: ‘Quasi pro miraculo facto 
 deum coliaudat.” Alleging the expression to be 
 addressed admiringly to God. Similarly the So- 
 cinians and Paulus [and Unitarians]. Against 
 this view we cite 1. εἶπεν αὖ τῷ [to Jesus, not to 
 Godj, 2. the reference of the words: ὁ κύριός 
 μου to Christ. Erasmus: Aynovit Christus, utique 
 repulsurus, si falso dictus fuisset Deus.; The ex- 
 citement of feeling in which Thomas utters the 
 adoring word in glorification of Christ, does not 
 Jessen the definiteness of his acknowledgment of 
 Christ’s divinity; it detracts merely from the de- 
 finiteness of his dogmatical conception of it. 
 
 Ver. 29. Thou believest["O7rs ἑώρακάς με 
 mewtotevKac.|—According to Lachmann and 
 Meyer, [Ewald], πεπήστευκας should be read as a 
 question. Liicke objects against this view: It 
 infuses into the words atone of doubt as to the 
 faith of Thomas. The doubt might indeed be 
 expressive of this thought: Thinkest thou now 
 that thou didst believe because thou hast seen Me 
 outwardly? Seeing did but help thy faith to be 
 born. However, Jesus designs not merely to 
 recognize the faith of Thomas (as He did the 
 faith of the disciples, chap. xvi. 31), but also to 
 institute a contrast between the road travelled 
 by his faith and the faith of others. 7 οι be- 
 lievest. The Perfect; properly, thou hast believed 
 [tetiorevkac], hast become believing—a be- 
 liever.—Blessed are [uakapcor|]—properly 
 they that saw ποῦ. and believed; [or, who 
 never saw, ana yet became believers, οἱ 
 μὴ ἰδόντες, καὶ TLOTEvGAVYTEC].—Meyer: 
 
 * {So also Wordsworth; “Remark γίνου: Do not become 
 unbelieving. Thomas was doubtful, not unbelieving. Our 
 Lord warns us, through him, that if we miss opportunities 
 of having our scruples removed, if we close our eyes to the 
 evidences He gives us of truth, our dowbts will be hardened 
 into unbelicf’—P. 8. 
 
 + [So also Meyer, Alford, and the best exegetes generally. 
 The Socinian view is worse than absurd, it turns an act of 
 adoration into an irrelevant and profane exclamation unre- 
 buked by the Lord! There is no instance of such profane 
 use of the name of God in exclamations.—P. 8,] 
 
 The Aorists indicate, not habitude (Liicke), but 
 those who have believed [have become believers 
 without first having viewed] from the time the 
 μακαριότης is predicated of them.* The saying 
 is so constructed as 1. to intimatea peculiar praise 
 of the other disciples who first believed, as well 
 as to touch them, likewise, in its blame; 2. it, 
 however, does not exclude Thomas (from this 
 blessedness) inasmuch as he too commenced to 
 believe before he had seen;} it establishes 3. a 
 general rule destined for the beatification of the 
 believing Charch of a later period; at bottom, 
 however, it is 4. generally declarative of the in- 
 nermost essence of faith. Tholuck discovers a 
 distinction of a degree of faith higher than that 
 supported by sensuous perception: **That faith, 
 namely, which, supported by the Word and the 
 inner demonstrative power of the Word, believes, 
 as St. Paul has it, παρ᾽ ἐλπίδα éx’ ἐλπίδι, Rom. 
 iv. 18; comp. Jolin iv. 48.” There might be 
 question of a higher way of faith; but the degree 
 of faith attained by Thomas should certainly not 
 be designated as a lower one. Baur seeks to 
 contra-distinguish faith resting upon external 
 events and that faith which is abstractly certain 
 of what it holds; according to this view, Christ 
 called blessed the guasi-faith of modern spiritu- 
 alists, who claim that they are satisfied with mere 
 abstract religious ideas and are able to do with- 
 out those facts in which the ideas have been 
 realized! Christianity, however, is the indis- 
 soluble synthesis of idea and fact, and an idea- 
 belief which pretends to discredit the belief in 
 facts is a kind of platonizing mythologism, 
 wherever it may start up with grand mien in these 
 days. Meyer more correctly distinguishes be- 
 lief in something which has occurred, with and 
 without one’s Own sensuous perception. Christ 
 did not reject that belief which seeks and finds 
 confirmation in the way of doubt and investiga- 
 tion; neither, therefore, did He reject the cor- 
 responding way of belief; He did, however, 
 point out the danger of that way, in which it is 
 possible for doubt to separate itself from a trust 
 in spiritual experience, and, in consequence of 
 the impulse after sensuous experience, to turn 
 into unbelief and apostasy. 
 
 [Alford: « Wonderful indeed, and rich in 
 blessing for us who have not seen Him, is this, 
 the closing word of the Gospel. For these words 
 cannot apply to the remaining Ten: they, like 
 Thomas, had seen and believed.” Stier: ‘All 
 the appearances of the forty days were mere pre- 
 parations for the believing without seeing.” 1 
 Pet. i. 8, “‘Whom haying not seen, ye love; in 
 whom, though now ye see Him not, yet believing, . 
 ye rejoice with joy unspeakable and full of glory: 
 receiving the end of your faith, even the salva- 
 tion of your souls.”"—P. S.] 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The character of Thomas, and its import for 
 
 * (Alford: “The aorists, as often in such sentences (see 
 Luke i. 45) indicate the present state of those spoken of, 
 grounded in the past.’—P. 8. 
 
 + {And inasmuch as the other apostles also first saw before 
 they believed. Bengel: “ Non negatur beatitudo Thome, sed 
 rara eblauta predicatur sors eorum, qui cilra visum credunt, 
 nam etiam ceetert apostoli, cum vidissent, demum credidere.”’— 
 
 . 
 
CHAP. XX. 24-29. 
 
 623 
 
 the Church. See the citations of the Exea. Norn 
 on ver. 24 [and my note on ver. 25.—P. 8.] 
 
 2. The correct element in Thomas’ expecta- 
 tion: That the body of the Risen One would of 
 necessity be indubitably recognizable by .the 
 stigmata of the Crucified One. 
 
 3. The doubt of Thomas: (1) wherein allied 
 to unbelief; (2) wherein distinct from the same. 
 Thomas comes into the congregation of the be- 
 lieving disciples. 
 
 4. The manifestation of Christ for Thomas. 
 The confession of Thomas. The ascription of 
 blessedness to those who see not and yet believe. 
 See Exc. Nore to ver. 29. 
 
 5. On the eighth day, or the repeated sanction 
 of Sunday. 
 
 [6. Mary Magdalene and Thomas. Words- 
 worth: ‘From the two examples of Mary 
 Magdal-ne and St. Thomas respectively, as de- 
 scribed by St. Johnin this chapter, we learn two 
 several duties to Christ, risen from the dead 
 and ascended into heaven. The case of Mary 
 Mugdalene (v.17) was very different from that of 
 St. Thomas. She acknowledged His bodily 
 Resurrection, and clung with joy to His human 
 Body risen from the grave, and was satisfied 
 with His visible presence, and wished to retain 
 that. She had yet to learn—and we by her—to 
 see Him thatis invisible; to touch Him by faith; 
 to ascend to Him with heart and mind, and to 
 cling to the hem of the garment of Him our 
 great High Priest in heaven, and adore Him as 
 God. Therefore our Lord said to her, “ Touch 
 me not, for I am not ascended; touch me by 
 faith. That is the touch, which I require; that 
 is the touch, by which I am to be held, and by 
 which you may have My Presence with you.’ 
 But St. Thomas would not believe that He was 
 risen indeed; or, if risen, that He was risen in 
 the same human body as that which he wore before, 
 and at His crucifixion. This was, what he was 
 to learn, and we by Aim, faith in our Lord’s 
 Resurrection; faith in our own future Resurrec- 
 tion; faith in the identity of our own bodies to 
 rise hereafter. Therefore Christ, who had said 
 ‘Touch Me not’ to Mary, said ‘ Touch Me’ to 
 St. Thomas. Thus we are taught the true faith 
 in His Divinity, Humanity and Personality, by 
 His providential and gracious correction of the 
 too material yearnings of a woman’s love, of the 
 too spiritual doubts of an Apostle’s fears.”— 
 ἘΣ ΒΞ: 
 
 HOMILETICAL AND PRACTICAL. 
 
 Tuomas. His nature. His sin. His worth. 
 His salvation. His Easter-festival. His confes- 
 sion. His example.—The Thomas-souls in the 
 Church of disciples: 1. How they are a deten- 
 tion to the Church; 2. how they are worthy of 
 its indulgence and clemency; 3. how they final- 
 ly conduce to its confirmation in the faith.—The 
 order of Christianity: 1 First believing with- 
 out seeing; 2. then seeing in order to become 
 perfect in believing.— Christ the Master, also 
 Thomas’ Master.—Also the Master of Thomas- 
 natures.—The certainty of Christ’s resurrection 
 is mighty enough to shame every sincere doubter. 
 —The difference betwixt solitude and solitude: 
 1. A solitude of Magdalene, who first saw the 
 
 Lord (pure grief, constant seeking). 2. A soli- 
 tude of Thomas who saw Him last (gloomy, re- 
 pining and brooding).—Thomas’ doubt converted 
 into a blessing to the faith of Christendoem.— 
 Thomas the character-portrait of honest doubters. 
 1. He holds fast the possibility of belief; 2. he 
 put himself in the way of attaining belief. 
 STaARKE: Zeistus: How perilous it is to for- 
 sake the assemblies of the saints! therefore doth 
 the Apostle exhort: Let us not forsake, etc., Heb. 
 x. 25.—It is a blessed hour when, whilst men 
 are fooling away the time with the world, Jesus 
 doth please to come unto us, Matt. xxv. 10.—It 
 is one of the duties of Christians gladly to guide 
 others to Christ while themselves resorting to 
 Him, 2 Cor. xi. 2.—Ostanper: Those who are 
 filled with spiritual joy, desire to make others 
 sharers in the same, Phil. ii. 18, 28.—Canstemn: 
 It is a transcendent grace of God, that He makes 
 so much allowance for the manner of speech of 
 the weak and tempted, Job xxxviii. 1 f.—Jbid: 
 Mark, on Sunday Christ did several times appear 
 unto the Apostles, on Sunday the disciples were 
 assembled ‘together; and so the first day in the 
 week has been from that time consecrate, as the 
 Lord’s Day, in memory of the resurrection of 
 Christ and the ensuing outpouring of the Holy 
 Gihiost, ΑΘ Βασι ἦν dior. pavily2s Reve Oe 
 Jesus in the midst, all the disciples round about 
 Him: one has as much part in Him as another, 
 1 Tim. 11. 4.—Cansrein: God exercises the most 
 watchful care over the weak and tempted, and is 
 most eager to help them. Luke xxiv. 15. 
 Gertacu: He who pinneth faith to bodily 
 sight, to the earthly aud visible, doth himself 
 expose it to change, since all things visible are 
 temporal, and only the invisibleis eternal, 2 Cor. 
 iv. 18.—And so every faith that still hath need 
 of sight, that still hath need of sensuous helps 
 and props, cometh short, of being a saving faith, 
 Braune: Thomas is just such a witness of the 
 resurrection as we could desire.—Pope Leo the 
 Great (440-461) was right in saying. with refe- 
 rence to the doubting of the disciples, and to 
 that of Thomas in particular, that they doubted 
 to the end that we might not need to doubt.— 
 The disciples likewise believed not in the begin- 
 ning; believed not on the strength of the tidings 
 brought by the others; they believed not for joy. 
 Thomas believed not—could not, would not, be- 
 lieve, for sorrow. Love for the Lord was the 
 ground of that joy and of this sorrow,—not god- 
 less love of the world.—Thomas, doubtless, 
 suffered many pangs in his faithless melancholy 
 beside the comforted disciples—pangs inflicted 
 upon him by his self-willed demand for proof. 
 Doubts as to the legitimacy of his demand, as 
 well as in regard to the statement of the dis- 
 ciples, augmented his grief.—Then entered Jesus 
 with His familiar: Peace bc with you! That is 
 the salutation of the Risen One now and always. 
 The greeting is for all, but for one. in particular: 
 Jesus approaches ''homas, etc. Of so much im- 
 portance does the Redeemer count the solitary 
 individual who still believes not, though all the 
 others are already believing.—Jesus does not 
 censure inquiry, examination, investigation; 
 He only reprehends the arbitrary and stubborn 
 demand for proof, such as Thomas put forth.— 
 He does not want credulity or thoughtless super- 
 
624 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 stition, but neither does He like self-willed un- 
 belief; He desires a faith that reposes upon the 
 word of life and the idea of that truth which 
 makes the spirit free.—Happy are all they in 
 whose heart and life unbelief is but a passing 
 shadow. driven away by the pursuing breath of 
 the Spirit! 
 
 Gossner: When these words were so positively 
 heard: ‘*No man can live that seeth God,” in- 
 
 tercourse with God was very difficult. Enoch 
 held close intercourse with God before the 
 
 deluge, but forasmuch as he carried it to a 
 greater extent than was possible for men, God 
 took him, that he might come unto the true enjoy- 
 ment of communion with Him. All this was 
 different now,—all purely spiritual things became 
 palpable in the forty days after Easter. Shadow 
 gave place tu substance. ‘Feel Me and see,” 
 etc.—''he doors are bolted unto the world when 
 the Lord visiteth His people.—The Saviour will 
 let none of His people be lost. He waits for the 
 slow, who come eight days behindhand with 
 their faith. Yet the reprimand that He admin- 
 istered to Thomas, shows that He does not approve 
 of the weakness and hardness of belief which 
 mingled in the demand of that disciple; and it 
 is at the same time an intimation to the effect 
 that his hardness of belief might easily have 
 degenerated into perfect unbelief. 
 - Heusyer: When a man is not found in the 
 fellowship of the faithful, much good is speedily 
 let slip. When a man mingles in the society of 
 the wicked, much is speedily corrupted. Se not 
 unbelieving, etc. This command manifestly pre- 
 supposes that the exercise or non-exercise of 
 faith is dependent upona man’s will.—Faith built 
 on seeing is litile worth. For this reason, how- 
 ever, no demand is here made for blind faith. 
 There is a difference between skepticism and the 
 spirit of examination.—*‘From the beginning God 
 hath instructed His people by faith, but we are 
 continually deviating further and further from 
 this way of faith; wise men labor with all their 
 strength to the end that not faith but knowledge 
 may have the mastery in the case of every truth 
 contained in the Holy Scriptures.” (BrENn@Et.) 
 Craven: From Aveustings: Ver. 27. He 
 might, had He pleased, have wiped all spot and 
 trace of wound from His glorified body ; but He 
 had reasons for retaining them. He showed 
 them to Thomas, who would not believe except 
 he saw and touched, and He will show them to 
 His enemies, to convict them. From Cnry- 
 sostom: Ver. 25. As to believe directly, and 
 any how, is the mark of too easy a mind, so is 
 too much inquiring of a gross one: and this is 
 Thomas’ fault.—Ver. 27. Consider the mercy of 
 the Lord, how for the sake of one soul, He ex- 
 hibits His wounds, But He did not appear to 
 him (Thomas) immediately, but waited till the 
 eighth day, in order that the admonition being 
 given in the presence of the disciples might 
 kindle in him greater desire, and strengthen his 
 faith for the future.—Ver. 27. Note how that be- 
 fore they receive the Holy Ghost faith wavers, 
 but afterward is firm.—Ver. 29. If any one then 
 says, Would that I had lived in those times, and 
 yeen Christ doing miracles! let him reflect, 
 Blessed are they that have not seen, and yet have 
 believed. From Gruacory: Vers. 24, 25. It was 
 
 not an accident that that particular disciple was 
 not present. The Divine mercy ordained that a 
 doubting disciple should, by feeling in his Mas- 
 ter the wounds of the flesh, heal in us the 
 wounds of unbelief. The unbelief of Thomas 
 is more profitable to our faith than the belief of 
 the other disciples; the touch by which he is 
 brought to believe, confirming our minds in he- 
 lief beyond all question. [He causeth not only 
 the wrath of enemies, but the weakness and er- 
 rors of believers, to serve Him.—E. R. C.] 
 From Tuvoruynact: Ver. 28. He who had been 
 before unbelieving, after touching the body 
 showed himself the best divine; for he asserted 
 the twofold nature and one Person of Christ; by 
 saying My Lord, the human nature; by saying, 
 My God, the divine; and by joining them both, 
 confessed that one and the same Person was 
 Lordand God. [The skeptic convinced is often the 
 firmest and most intelligent believer —E. R. C.} 
 
 [From Burxirr: Ver. 24. We know not what 
 we lose. when we absent ourselves from the 
 assembly of God’s people. Such views of a cru- 
 cified, raised Jesus may be communicated to 
 others, as would have confirmed our faith and 
 established our joy, had we been present.—Ver. 
 25. How strangely rooted unbelief is in the 
 hearts of holy men, insomuch that they desire 
 the objects of faith should fall under the view of 
 their senses.—Ver. 28. The convincing conde- 
 scension of Christ turns unbelief into a rapture 
 of holy admiration and humble adoration.—Ver. 
 29. By how much our faith stands in less need 
 of the external evidence of sense, the stronger 
 and the more acceptable it is, provided what we 
 believe be revealed in the word of God. 
 
 [From M. Henry: Ver. 24. Absenters fora time 
 must not be condemned as apostates forever; 
 Thomas is not Judas.—Ver. 25. We have seen the 
 Lord; The disciples of Christ should endeavor to 
 build up one another in their most holy faith, both by 
 repeating what they have heard, to those that were 
 absent, that they may hear it at second hand; 
 as also by communicating what they have expe- 
 rienced.—Ver. 26. A very melancholy week, we 
 have reason to think, Thomas had of it, droop- 
 ing, and in suspense, while the other disciples 
 were full of joy; and it was owing to himself 
 and his own folly; he that slips one tide, must 
 stay a good while for another.—Zhomuas with 
 them; When we have lost one opportunity, we 
 should give the more earnest heed to lay hold on 
 the next, that we may recover our losses. It is 
 a good sign if such aloss whet our desires, and 
 a bad sign if it cool them.—Observe, Christ did 
 not appear to Thomas, for his satisfaction, till 
 He found him in society with the rest of His 
 disciples.—Peace 6e unto you; This was no vain 
 repetition, but significant of the abundant and 
 assured peace which Christ gives, and of the 
 continuance of His blessings upon His people, 
 for they fail not, but are new every morning, new 
 every meeting. [The soul that hath heard its 
 Saviour once speak Peace to it, craveth again 
 and yet again, the comfortable word.—E. M.]— 
 Ver. 27. There is not an unbelieving word in our 
 tongues, no, nor thought in our minds, at any 
 time, but it is known to the Lord Jesus, Ps. 
 Ixxviii. 21.—For the confirmation of our faith, 
 He hath instituted an ordinance on purpo-e to 
 
CHAP. XX. 30-31. 625 
 
 keep His death in remembrance, and in that ordi- | called to the exercise of Christian faith. The 
 nance, wherein we show the Lord’s death, we are | principle of faith,—the disposition to receive 
 called, as it were, to put our finger in/o the print the word of God as such, to embrace and ta 
 of the nails.—Ver. 28. In faith there must be the | walk by it,—is not indeed the gift of nature, but 
 consent of the will to gospel-terms as wellastheas- | of grace; but its operation in each individual 
 sent, of the understanding to gospel-truths.—My ; | mind is modified by that mind’s peculiar cast or 
 This is the vital act of faith, He is mine, Cant. ii. | temperament; and to every class of mind there 
 16.—Ver. 29. Christ owns Thomas as a believer. | ave sufficient motives presented for the willing 
 Sound and sincere believers, though they be | admission of the truth whereby we are sanctified 
 slow and weak, shall be graciously accepted of | and saved.’ (Dr. W. H. Mruu.)—Ver. 29. The 
 the Lord Jesus.—*: One proselyte is more ac- | blessedness of faith without the evidence of 
 ceptable to God than all the thousands of Israel | sense,—/Ais it is of which our Lord here assures 
 that stood before Mt. Sinai; for they saw and | us; and of this, St. John (concerning whom it 
 received the law, but a proselyte sees not, and | is expressly related that ‘he saw and believed’’), 
 yet receives it.” (A Rabbi quoted by Ligurroor). | St. Peter, St. Thomas and all the rest, were per- 
 From Scorr: Vers. 24-29. Unbelief is the | force destitute. ‘* Blessed are they who have 
 source of almost all our sins and disquietudes, | not seen, and yet have believed: who, against 
 We all have too much copied the example of | the things of sense, the temptations of the world 
 Thomas’ incredulity, by refusing to believe the | and Satan, against the perplexities of the natu- 
 word of God, and rely on His help, even when | ral mind, the misgivings of a fearful, and the 
 our experience of His care has been abundant; lacerations οἵ a wounded, heart, have opposed a 
 and we are often apt to demand such proof of | firm faith in facts remote in Time, but indelible 
 His truths, and of fis will, as we have no right | and eternal in effect.” (Dr. W. H. Mitt.) 
 te expect. [From Barnes: Ver. 25. Many are like Thomas. 
 From A Pratn Commentary (Oxford): Ver. | Many now are unwilling to believe because they 
 25. It must have been a gaping and a ghastly | do not see the Lord Jesus, and with just as little 
 wound,—that wound in our Saviour’s side,— | reason as Thomas had.——From Jacosus: Ver. 
 that St. Thomas should have proposed to ‘thrust | 24. Observe 1. How much is often lost by absence 
 his hand” therein !—Ver. 26. But when He thus | from a single social meeting; 2. This is often 
 appeared for the second time, we may be well | excused on the ground of divers hindrances, but 
 assured that He designed more than the re- | is commonly ¢raceable to the want of a lively piety ; 
 moval of unbelief from the mind of a single | 38. Such absentees often miss the Saviour’s ap- 
 disciple. He youchsafed this appearance for the | pearing, and His wonderful communications of 
 
 sake of confirming the faith of all the others,— | the Holy Spirit—_—From Owew: Ver. 29. If any 
 and of ourselves.—Ver. 27. Having ‘‘convinced”’ | are disposed to regard it as an inferior privilege, 
 the disciple, He proceeds to ‘rebuke’ him,— | to accept this truth (of the resurrection) through 
 
 which now He may dowwith good effect ; whereas | faith rather than sight, this great utterance of Je- 
 before, rebuke would have been fruitless.—Ver. | sus should fully correct such an erroneous view. | 
 28, ‘‘Minds of every natural complexion are 
 
 V. 
 
 DESIGN OF THE GOSPEL FACTS. TESTIMONY CONCERNING CHRIST, AND LIFE IN HIS NAME. 
 CHap. XX. 30, 31. 
 
 80 And [moreover]' many other signs truly? did Jesus in the presence of his disci- 
 
 31 ples, which are not written in this book: But these are [have been] written, that 
 ye might [may] believe that Jesus is the Christ, the Son of God; and that be- 
 lieving ye might [may] have life* through [in] his name. 
 
 TEXTUAL AND GRAMMATICAL, 
 
 1 Ver. 30.—[u ἐν οὗ v—quidemigitur, yea and, or moreover. Lange, nun auch. The meaning is, to guard against taking 
 this Gospel as a complete account of the signs of Jesus.—P. S.] 
 
 2 Ver. 30.—| Truly is intended to give the force of καί after πολλά and before ἄλλα = et quidem alia, AND INDEED many 
 other signs.—P. 8.] 
 
 8 Ver. 31.—The addition αἰώνιον after ζωήν in C.* D. L. Sin., ete., not satisfactorily established. [A.B. C.3 X, etc., Vulg. 
 Syr. Cyr., etc., omit αἰώνιον, read ζωήν without αἰώνιον, and so do Tischend., Alf., Treg., Westc. Its insertion from other pas- 
 sages is more easily accounted for than its omission.—P. S.] 
 
 appendix. In our opinion, he here concludes 
 
 EXEGETICAL AND CRITICAL. the history of the Passion and Resurrection, in- 
 
 somuch as that history was designed to perfect 
 
 According to Liicke, De Wette, Meyer, John| the faith of the disciples—just as chap. xii. 37, 
 
 here closes his entire book, and chap. xxi. is an | he evidently closes the history of the public pro- 
 40 
 
626 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 phetic ministry of Jesus; as chap. i. 18, He ma- 
 nifestly closes the Prologue, and, similarly, chap. 
 xxi. 24 the Epilogue. ‘Tuese different concluding 
 formulas betoken a construction of the Gospel 
 so well organized and thoroughly digested, that 
 in view thereof, the conception which regards the 
 verses under consideration as furming a conclu 
 sion to the entire Gospel must appear a too ex- 
 ternal conception of our Gospel. 
 
 Ver. 30. It is a question how the expression: 
 
 terpretation, 
 
 πολλὰ καὶ ἄλλα onueia, etc., should be in- | 
 
 terpreted. 
 
 The word has been referred to resur- | 
 
 rection signs, signs in attestation of the resurrec-_ 
 
 tion, by Chrysost., Theophylact, e¢e., Kuinoel, 
 Liicke, Olshausen, efe. 
 
 Against this view itis re- | 
 
 marked by Meyer and others: (1) The term oyyeca | 
 js too general to support such an interpretation. | 
 
 Theverse, however, does not touch upon the great 
 
 mass of the σημεῖα, but upon such as were done | 
 by Jesus in the presence of His disciples, in the 
 
 circle of the eleven in particular; τεκμήρια, Acts 
 i. 8. (2) Πολλὰ καὶ ἄλλα is alleged to be contra- 
 dictory to this interpretation; Christ, according 
 to the Gospel as well as according to 1 Cor. xv., 
 having appeared a few times only. But the 
 words are not spoken of the appearances in them- 
 
 selves, but of the σημεῖα which occurred on the | 
 
 occasion of these appearances. To these σημεῖα. 
 then, there must be reckoned His making of 
 
 Tlimself known to Thomas by means of a miracle | 
 
 of knowledge, to Mary through the word of re- 
 cognition: Mary. But besides these signs, re- 
 corded by St. John, yet others must be add- 
 ed to the list, viz: His making of Him- 
 self known to the Emmaus disciples through 
 the breaking of bread; to Peter, as to James, in 
 a mode with which we are unacquainted ; to the 
 five hundred brethren in Galilee, by a majesty 
 of sudden appearance which threw many of 
 them upon their knees: to the disciples on the 
 Mount of Olives, by His ascension; to Paul, by 
 His manifestation from heaven. These instances 
 certainly might justify the expression of the 
 Evangelist; (3) however, ἐποίησεν is said to 
 contradict this view. Tholuck remarks that this 
 term cannot be used concerning appearances. 
 It may, however, be applied to manifestations of 
 miraculous knowledge, of celestial might, of 
 divine Providence, which manifestations accom- 
 panied every appearance. Then (4) this view 
 is said to be disfavored by the expression: ἐν 
 τῷ βιβλ. τούτῳ, these words being alleged to 
 prove that John bas in view the contents of his 
 entire Gospel. Since, however, the Evangelist is 
 speaking of resurrection-signs, he has refe- 
 rence to that part of the book which contains 
 statements relative to the resurrection. 
 
 So early a commentator as Euthymius intro- 
 duced the other explanation of the σημεῖα (see 
 Liicke, 802). He first interprets them correctly, 
 as significant of the resurrection-signs, but then 
 states that the word may also be generally con- 
 strued, as signifying the whole mass of the won- 
 derful signs of Christ, previous and subsequent 
 to the resurrection. And thus do Jansen, Wolf, 
 Bengel, Tampe, Tholuck, οἷς. (see Meyer, 661) 
 now interpret the term. [So also Hengstenberg, 
 Godet, Alford: Miracles in the most general 
 sense, by which Jesus proved His Messiahship. 
 --Ρ. 5.1 This interpretation is contradicted by 
 
 s We ee 
 (1) The circumstance that John has already 
 submitted his résumé relative to the earlier 
 signs, chap. xii. 87; (2) the fact that he is here 
 speaking of signs done by the Risen One in 
 the presence of the disciples ;—ohjections irre- 
 spective of the necessity involved by this in- 
 for regarding chap. xxi. as a 
 foreign addition or clumsily adjusted appendix, 
 and this in the absence of otherwise sufficient 
 grounds. 
 
 Ver. 31. But these have been written 
 [ταῦτα δὲ γέγραπται iva, «.7.A.].—These 
 signs—namely, these manifestations of the δόξα 
 of Christ. According to Tholuck and Meyer, the 
 selections from the miracles performed by Jesus 
 presented throughout the entire Gospel. Against 
 this view, see the preceding- Exec. Nore. Be it 
 also observed that this Gospel was not written 
 for the purpose of converting to the faith those 
 who were not yet believers (Hilgenfeld), but with 
 
 | a view to confirming believing Christians in the 
 
 faith. Hence. also, the expression πιστεύσητε 18 
 to be taken emphatically, like the exhortation to 
 believe addressed to Thomas, and the chief em- 
 phasis lies upon: καὶ iva πιστεύοντε ς, ete. 
 They are to be confirmed in their faith in 
 Christ by faith in the resurrection, and in that 
 faith have perfect life. [Alford: «The mere 
 miracle-frith, so often reproved by our Lord, 
 is not that intended here. This is faith in Him- 
 self, as the Christ the Son of God; and the Evan- 
 gelist means that enough is related in this book 
 to be a ground for such a faith, by showing us 
 Ilis glory manifested forth.—P. 5.1 
 
 The Christ, the Son of God. Both in the 
 fullest meaning of the words, in accordance with 
 the Prologue. 
 
 May have lifein His name [ζωὴν ἔχητε 
 ἐν τῷ ὀνόματι αὐτοῦ] —Entire, perfect life 
 in the name perfected through the resurrection. 
 
 [I'he ὄνομα, the revealed being of Christ, divine 
 essence in human form, is the object of faith, 
 and the ground of the ζωή. The Gospel of John 
 has indeed a tendency, but not such an one as 
 the Tiibingen School ascribes toit. Its tendency 
 is the aim of all sound preaching and theological 
 writing, namely, by the faithful exhibition of 
 truth to produce and to strengthen faith in 
 Christ, and thus to lead men to the possession of 
 the true life which is identical with true happi- 
 ness. To John, his task as a historian was the 
 same with his task as an apostle—salvation in 
 
 Christ.—P. 5.1. 
 
 DOCTRINAL AND: ETHICAL. 
 
 1. Here, as well as chap. xxi. 25, the Evangelist 
 has made a distinct deliverance concerning the 
 principle of his evangelical historiography,—parti- 
 cularly of his presentation of the resurrection- 
 history. His great anxiety was not to write down 
 everything that he knew about Jesus; his aim 
 was, rather, in a selection of significant facts to 
 present his view of the glory of Christ, in order 
 to the quickening, revival, and increase of faith 
 in Christian readers, but especially in order to 
 the furtherance of the full vitality and life-certi- 
 tude of faith in the ideal knowledge (the name) 
 of Christ. 
 
 The same is true, although not in the same de 
 
CHAP. XX. 30-31. 
 
 027 
 
 gree, of the Synontists. 
 of religious, particularly of the evangelical, 
 
 objective-subjective historiography; it is the | 
 first task of modern Gospel criticism to rise to) 
 
 an appreciation of this character. The atomistic 
 conception of chroniclers, book-makers, tran- 
 scribers, supplementers, human-tendency writers 
 does not reach up to the Christological idea of 
 the Evangelist. 
 
 2. That ye may believe that Jesus is the Christ, 
 the Son of God. This they did already believe, 
 
 and yet they must believe it now more fully than | 
 A peculiar emphasis, however, rests upon | 
 
 ever 
 the following: And that, believing Lor, as believers], 
 ye may have life in His name. The name of 
 Christ in believers is the full, clear, ideal con- 
 templation of Christ in lively knowledge; there- 
 with the full truth, certainty, vigor, and blessed- 
 ness of the new /ife is given. 
 
 3. That which John says of his own writings | 
 
 is true of all the Gospels. Their authors, there- 
 fore, are indeed tendency writers, but of a divine 
 tendency, entirely opposed to the human, fraudu- 
 lent, manifoldly egotistic tendencies which the Ti- 
 
 bingen critics have dared impute to them, or, what | 
 
 is still worse, to the Holy Ghost who guided them. 
 
 4. The remark of John isin the broadest sense 
 characteristic of Woly Scripture in general. It 
 has a religious purpose, and is therefore written 
 from a religious impulse, in a religious spirit, 
 under the guidance of the Spirit of God. All 
 the religious truth of Holy Writ, however, aims 
 at the truth of God in Christ. Christ the mar- 
 row and star of Holy Scripture. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The many signs of Jesus in His showings after 
 the resurrection also.—The immeasurable fulness 
 of the life of Jesus.—The simple presentation of 
 
 the same in speaking signs.—The unity and) 
 diversity of the four evangelic portraits of Jesus. | 
 
 —In particular, of the Risen One.—Portrait of 
 the Risen One by the hand of John.—Purpose of 
 this resurrection-history.—Of this Gospel.—of 
 the four Evangelists.—Of the whole of Sacred 
 Writ.—How one must read the Holy Scriptures 
 in the same spirit in which they are written.— 
 How perseveringly and devoutly? Until faith 
 
 This is the character | bas become perfect life in a clear knowledge of 
 
 Christ.—How many sluggishly stand still in the 
 beginnings of faith, without pressing onward to 
 the full vital consciousness of a certain know- 
 ledge. We are to have life in Christ’s name. 
 Srarke: The Holy Scriptures are not imper- 
 fect, but perfect unto salvation in all things per- 
 
 |taining to faith and life, 2 Tim. 111. 16, 17.— 
 
 Zeisius: Learn here whereunto the Holy Scrip- 
 
 tures (the greatest treasure upon earth) are 
 
 given us by God,—namely, that from them we 
 may learn to believe and be saved. 
 
 [Craven: From Cuarysostom: Ver. 31. And 
 that believing ye -might have life through His name, 
 i. ὁ. through Jesus, who is Life.—From Burxirr: 
 Ver.51. The great point concerning Christ, to 
 be known and believed from the Scriptures, is 
 this, that Jesus, the Son of the Virgin, is the 
 promised Messiah, the Anointed of the Father, 
 He in whom all the types and shadows of the law 
 are accomplished; and that this Jesus is for na- 
 ture co-essential, for dignity co-equal, and for 
 duration co-eternal with the Father; one in 
 essence, equal in power and glory. Thus be- 
 lieving that Jesus is the Son of God, and accom- 
 panying that belief with a holy life, if we believe 
 well, and live well, we shall have life through 
 His name.—From M. Henry: Ver. 31. The 
 du‘y of those that read and hear the Gospel: to 
 believe, to embrace the doctrine of Christ, and 
 that record given concerning Him, 1 John v. 11. 
 —The great gospel-blessedness which we are to 
 hope for—That believing we shall have life through 
 His name. 
 
 [From A Pain Commentary (Oxford): Ver. 
 91, ‘Itis the real Incarnation of the Eternal 
 Word,—the actual coming in the flesh of the 
 Son of God, born, dead, and risen for our salya- 
 tion,—which is the sole basis of our religion. 
 This great fact, and not any particular propo- 
 sition concerning it, in the totality of its ob- 
 jective character, and in the consequent totali- 
 ty of its applicable virtue and influence; this is 
 the real Article of a standing or falling Church.” 
 
 | (Dr. W. H. Mrtt.) 
 
 [From Owen: Ver. 81. Jn His name; * Eter- 
 nal life is obtained by believers in virtue of Him, 
 upon the claim established by Him in whom 
 they believe.” (WzBstER and WILKINSON.) } 
 
628 THE GOSPEL ACCORDING TO JOHN. 
 
 HT. 
 
 EPILOGUE TO THE GOSPEL. CHRIST’S POST-HISTORIC RULE IN THE WORLD UNTIL 
 THE COMPLETED GLORIFICATION OF THE WORLD, OR UNTIL CHRIST’S COMING 
 AGAIN; SYMBOLICALLY PRESENTED IN PARTICULAR ITEMS OF THE RESURREC- 
 TION-HISTORY. 
 
 CHAPTER XXI. 
 
 aL 
 
 THE MANIFESTATION OF THE RISEN ONE AT THE GALILEAN SEA, AS A SYMBOL OF THE FUTURE RE- 
 LATION AND CONDUCT OF CHRIST TOWARDS THE APOSTOLIC CHURCH IN THIS WORLD. 
 
 CHAP. XXI. 1-14. 
 
 After’ these things Jesus! shewed [he manifested] himself again to the disciples at 
 the sea [lake] of Tiberias; and on this wise shewed he himself [and he manifested 
 himself in this manner]. There were together Simon Peter, and Thomas called 
 Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other 
 [others] of his disciples. Simon Peter saith unto them, I go [ὑπάγω] a fishing. 
 They say unto him, We also go [come, ἐρχόμεα} with thee. They went forth, and 
 entered into a [the, τό] ship immediately [omit immediately]? ; and [in] that night 
 they caught nothing. ‘But when the morning was now come [when the morning was 
 already coming on, πρωΐας δὲ ἤδη γενομένης 1,5) Jesus stood on* the shore; but the 
 disciples knew not that it was Jesus. Then Jesus saith unto them, Children, have 
 ye any meat [any fish, or, anything to eat, zpocgdytwv]? They answered him, No. 
 And he said unto them, Cast the net on the right side of the ship, and ye shall 
 [will] find. They cast therefore, and now they were not able to draw it for the 
 multitude of [the, τῶν] fishes. Therefore that disciple whom Jesus loved saith unto 
 Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt 
 his fisher’s coat unto him [girded on his outer garment], (for he was naked,) and did 
 
 8 cast [threw] himself into the sea [lake]. And the other disciples came in a little 
 ship [in the boat, τῷ πλοιαρίῳ], (for they were not far from land, but as it were 
 9 [only about] two hundred eubits,) dragging the net with [the] fishes. As soon then 
 as they were come to land [or, went on shore], they saw [see, βλέπουσιν] a fire of 
 10 coals there, and fish laid [lying, ézezefvevov] thereon, and bread. Jesus saith unto 
 11 them, Bring of the fish which ye have now caught. Simon Peter went up jon 
 board], and drew the net to land*® full of great fishes, an hundred and fifty and 
 three: and for all there were so many, yet was not the net broken [the net was not 
 broken, or, rent]. , 
 12. Jesus saith unto them, Come and dine [breakfast, ἀριστήσατε]. δ And™ none of 
 13 the disciples durst ask him, Who art thou? knowing that it was the Lord. Jesus 
 14 then cometh, and taketh [the] bread, and giveth them, and [the] fish likewise. This 
 is now the third time that Jesus shewed [manifested] himself to his disciples, after 
 that he was risen from the dead. 
 
 po μι 
 
 9 
 
 ἘΠῚ ΟΣ τ τς: 
 
 TEXTUAL AND GRAMMATICAL, 
 
 1 Ver. 1.—[’Iyaois is retained by Tischend., Treg., Westc., in accordance with B. C., text. rec. ; ὃ Ἰησοῦς by Lachm., in 
 accordance with =. A. L. X., efe. Alford omits it with D.M. There is no good reason for its omission, but there is for its 
 insertion in a reading lesson beginning with édavépwoe.—P. 5.1 
 
 2 Ver. 3.—Eveus [A. C3 P. text. rec.] is to be omitted in accordance with [&.] B. C.* Ὁ. L. X. A., ete. : 
 
 3 Ver. 4—The reading γινομένης instead of γενομένης, in accordance with C.* τὸς L. (Lischendort ), is probably exegeti 
 cal. The dawn may already have come, without its being yet day or morning. (Lachmann and Alford read γε νομένης, 
 (cum mane fuclum esset), Which is supported by Cod. Sin., but Tregelles, Tischendorf, ed. viii.. and Westcott and Hort 
 γινομένης (cum mane esset futurum), which is supported by A. B. C.* B. L (yeu. A. B.). See Tischend.—P. 8.] 
 
 4 Ver. 4—The preposition eis is supported by B. C. Εἰς efc., Tischendort; ἐπί by A. D. L., efc., Lachmann, Sin. Meyer: 
 τ ἐπί would more readily than eis be added as a gloss.” 
 
 8 Ver. 11.—Eis τὴν γῆν in accordance with A. C. L. P. X. Δι, Lachmann, Tischendorf. This may be a correction of the 
 Recepta ἐπὶ τὴς γῆς, Ti. G. Καὶ. M., e’c. : Par δ 
 
 6 Ver. 12—[Lange: esset das Morgenbrot, eat the morning meal, ἀριστάω is to take an early meal (ἄριστον. prandium, 
 breakfast or lunch), before the δεῖπνον or chief meal (corresponding to our dinner), which was taken late in the afternoon or 
 early in the evening, after the heat of the day was over, as is the custom now in large cities, as Paris, London, New York.— 
 Pos: 
 7 Ver. 12.[The text. rec., with δῷ. A. D. L., inserts δέ after οὐδείς, and Tischendorf (ed. viii., not before) retains it. Al 
 ford and Westcott reject it in accordance with B. C.—P. 8.] 
 
CHAP. XXI. 1-14. 629 
 
 EXEGETICAL AND CRITICAL. 
 
 On the genuineness of Chap. xxi., see the In- 
 troduction, p. 31. Along with the genuineness, 
 we maintain the organic appertinency of the 
 chapter to the entire Gospel, in antithesis to the 
 view which debases it to an appendix. See the 
 Introduction, p. 46; Leben Jesu, IIE, p. 762. In 
 respect to the discussions on the subject, see 
 Liicke II., p. 805; Meyer [p. 662 8.1; * Tholuck, 
 p. 445 and others. 
 
 [The last chapter is generally regarded as a 
 mere Appendix. Dr: Lange views it as the Epi- 
 logue which corresponds to the Prologue, (1.1-18), 
 and presents, in typical outline, the post-resur- 
 rection history of Christ, His perpetual, spiritual 
 presence in, and guidance of, the Church; as the 
 Prologue presents His history before the Inear- 
 nation, and the body of the Gospel, His earthly 
 history. Lange’s exegetical and doctrinal com- 
 mentary of this plain, unassuming, yet most sig- 
 nificant chapter, is exceedingly rich and ingeni- 
 ous, and leaves but little room for additions. Dr. 
 F. W. Krummacher, the prince of German pulpit 
 orators, told me in Elberfeld, on Haster Monday, 
 1844, after delivering a magnificent discourse on 
 vers. 1-14, that he had prepared no less than 
 fifteen different sermons on this section, and had 
 found it inexhaustible in homiletical wealth. The 
 other sections are equally rich. Ch. xx. is the 
 Gospel for Easter Sunday. Ch. xxi. the Gospel 
 for the Haster-Week, as irradiated by the Sun of 
 the Resurrection. It isa picture of Christian 
 life, and the life of the Church, with its contrasts 
 and changes,—festive joy and hard work, poverty 
 and abundance, failure and success, humility and 
 loftiness, activity and rest, losing and finding the 
 Lord, longing for Him and rejoicing in His pres- 
 ence. 
 
 [On the genwineness of this chapter, [ add the tes- 
 timonies of an English and an American scholar. 
 Canon Westcott (in his excellent Jntroduction to the 
 Study of the Gospels, Boston ed., p 258,) says: 
 ‘This last chapter (xxi.) of his Gospel is in every 
 way a most remarkable testimony to the influence 
 of St. John’s person and writings. Differences of 
 language, no less than the abruptness of its intro- 
 duction and its substance, seem to mark it clearly 
 as an addition [7] to the original narrative ; and the 
 universal concurrence of all outward evidence, no 
 less certainly establishes its claim to a place in 
 the canonical book. [15 ἃ ratification of the Gos- 
 pel, and yet from the lips of him who wrote it; it 
 allows time for the circulation of a wide-spread 
 error, and yet corrects the error by the authori- 
 tative explanation of its origin. The testimony, 
 though upon the extreme verge of the Apostolic 
 period, yet falls within it, and the Apostle, in 
 the consciousness (as it seems) of approaching 
 death, confirms again his earlier record, and 
 corrects the mistaken notion, which might have 
 east doubt upon the words of the Lord.” Ezra 
 Abbott, in his and Hackett’s ed. of Smith’s Bid/. 
 Dict., vol. 11., p. 1480, note b., maintains, with 
 the best German commentators, that the 21st ch. 
 
 *[Meyer regards the whole of ch. xxi.as genuine, with 
 the exception of ver. 25, (on which see below), aud ably re- 
 futes the objections which, since Grotius, have been raised 
 against the Johannean authorship.—P. §.] 
 
 contains almost all the peculiarities of John’s 
 style, and that the points of difference are insig- 
 nificant, compared with the striking agreement. 
 He adds: ‘*Onthe supposition, however, that the 
 Gospel is not genuine, this Appendix presents a 
 problem which seems to admit of no reasonable 
 solution. What motive could there have been 
 for adding such a supplement to a spurious work 
 after the middle of the second century? Was it 
 needful, fifty years or more after the Apostle’s 
 death, to correct a false report, that it was 
 promised him that he should not die? Or what 
 dogmatic purpose could this addition serve? And 
 how is its minuteness of detail, and its extraor- 
 dinary agreement in style with the rest of the 
 Gospel to be explained? It may be said that it 
 was designed to give credit to the forged Gospel, 
 by a pretended attestation. But was the whole 
 chapter needed for this? And what credit could 
 a fictitious work of that period derive from 
 an anonymous testimony? Had such been the 
 object, moreover, how strange that the Apostle 
 John should not be named as the author! The 
 only plausible explanation, then, of vers. 24, 25, 
 seems to be, that they are an attestation of the 
 trustworthiness of the Gospel, by those who first 
 put it into general circulation—companions and 
 friends of the author, and well known to those 
 to whom it was communicated; and the only 
 plausible account of the first 25 verses of the 
 chapter is, that they are a supplementary addi- 
 tion [7], which proceeded directly from the pen, or 
 substantially from the dictation of the author of 
 the rest of the Gospel.” The Johannean origin 
 of ch. xxi. is denied or doubted by Grotius, 
 Clericus, Hammond, Semler, Paulus, Liicke, De 
 Wette, Credner, Bleek, Baur, Keim, Scholten, e/c.; 
 defended by Wetstein, Lampe, Kichhorn, Kui- 
 noel, Hug, Guericke, Tholuck, Schleiermacher, 
 Olshausen, Luthardt, Ebrard, Hengstenberg, Go- 
 det, Alford, Westcott, Wordsworth, (who, in a 
 long note, p. 362, maintains a view somewhat 
 similar to that of Dr. Lange). The latest hypo- 
 thesis brought out by Prof. Cassel, (1871), is that 
 John wrote the 2lst chapter, and endorsed the 
 rest, which was originally wriiten by his brother 
 James. The first is true, the last is a worthless 
 fancy. 
 
 [The only argument worth mentioning against 
 the Johannean origin of chap. xxi., is derived 
 from a few rare and unimportant expressions, as 
 ἔρχεσϑαι σὺν (ver. 8) for the usual Johannean 
 ἀκολουϑεῖν ; πρωΐας γενομένης (4) for πρωΐ; τολμᾶν 
 and ἐξατάζειν (12); φέρειν (18) for ἄγειν. But 
 these peculiarties are natural and easily ex- 
 plained from the context, and are more than 
 counterbalanced by the number of Johannean 
 words and phrases, as μετὰ ταῦτα (ver. 1), ἡ 
 ϑάλασσα τῆς Τιβεριάδος (1), ὀψάριον (9, 10, 13), 
 παιδία (5), μέντοι (4), the double ἀμήν (18). 
 Ναϑαναήλ (2) for Bartholomew, the form Θωμᾶς ὁ 
 λεγόμενος Δίδυμος (2), Σίμων Πέτρος (2, 8, 7, 11, 
 15), ὁ μαϑητὴς ὃν ἠγάπα ὁ ᾿Ιησοὺς (7), as well as by 
 the unanimous testimony of the manuscripts and 
 ancient versions, which contain the whole chap- 
 ter as an integral part of the Gospel. The only 
 question is as to vers. 24 and 25, whether they 
 are likewise from John, or an attestation by the 
 hand of his surviving pupils and friends. Lange 
 regards also these last two verses as Johannean 
 
630 
 
 with the exception of the phrase: ‘And we know 
 that his testimony is true.’ They conclude the 
 Epilogue, and correspond to the conclusion of the 
 Prologue, i. 18, and the conclusion of the main 
 body of the Gospel, xx. 30, 31.—P. 8.] 
 
 Ver. 1. After these things—[Merda rai- 
 ra].—l.e., which, in Jerusalem, had already 
 secured the confirmation of the disciples in the 
 faith. [Several days must have elapsed since the 
 last meeting, (xx. 26), for the disciples had in 
 the meantime, according to the Lord’s direction, 
 returned to Galilee. (Matt. xxviii. 7, 10, 16; 
 1 Cor. xv. 6.) Afterwards they again proceeded 
 to Jerusalem, to witness the ascension from 
 Mount Olivet, (Luke xxiv. 50ff.; Acts i. 1-12), 
 and to be filled with the promised Spirit (Acts 
 ii.).—P. 5.1 ᾿ 
 
 Jesus manifested Himself [ἐφανέρωσεν 
 €éavtov].—ls an indication of His higher man- 
 ner of appearing intended? De Wette finds in 
 the expression the indication of a ghostly exist- 
 ence ;—Luthardt that of a moving in a sphere of 
 the invisible; this, Meyer impugns. 
 liness, of course, cannot exclude His bodiliness, 
 nor can His invisibility exclude His power of 
 appearing. Nevertheless, we believe that some- 
 thing is meant here, other than the higher man- 
 ner of appearing. In accordance with John’s 
 method of using πάλιν, the word seems indica- 
 tive, not of His third manifestation after the re- 
 surrection, but of a second new, higher mani- 
 festation of His glory at the Lake of Gennesareth, 
 in contradistinction to that first manifestation of 
 His glory at the same Lake, of which we have 
 an account in chap. vi. 
 
 Atthe Lake of Tiberias [ἐπὶ τῆς ὃ αλά σ- 
 σης τῆς Τιβεριάδος. ]7---ιθ demonstrations 
 of the Risen One still connect themselves with 
 the old life-order of the disciples, especially the 
 disciples in the wider sense. Agreeably to this 
 order of life, from the Kaster-feast [ Passover ] in 
 Jerusalem they returned to Galilee, preparing 
 themselves shortly afterwards for attendance 
 upon the Feast of Pentecost. This old order of 
 life, ebserved by the disciples, was, however, on 
 the point of being dissolved, inasmuch as they 
 brought their festal journeys into harmony with 
 the new interest. Accordingly, after the Paschal 
 Feast, they remained yeta Sunday in Jerusalem, 
 and returned thither a long while before the 
 Pentecostal Feast. But for the intervening 
 time, Jesus had appointed His principal meeting 
 with the circle of disciples, in the broader senSe 
 of that term, in Galilee, and His promise was 
 fulfilled according: to Matt. xxviii. ; 
 Cor. xv. That meeting, however, was doubtless 
 preceded by Jesus’ first manifestation in Gali- 
 lee, at the lake, seven disciples being present. 
 We find these busied again with their domestic 
 trade; this circumstance points to the earliest 
 period subsequent to their return home. They 
 were, temporarily, without further occupation 
 and instruction; they must wait for the Lord. 
 The direction to tarry in Jerusalem (Luke xxiv. 
 49) applies to the period following the ascension. 
 
 Wow He manifested Himself on this 
 wise [ἐ φανέρωσεν δὲ οὔτ ως].---Τὰ the fol- 
 lowing, stress is laid, not particularly upon 
 Christ's issuing forth from invisibility, but upon 
 the miraculous manner in which He made Him- 
 
 The ghost- | 
 
 comp. 1 | 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 self known to the Apostles, and communed with 
 them. 
 
 Ver. 2. There were together [ἦσαν ὁμοῦ 
 xk. τ. A. The witnesses of the Resurrection, the 
 recipients of the Holy Ghost, returned to their 
 humble work in Galilee, fishing together, pro- 
 bably for the last time! So festive joys and 
 hard work alternate in the life of the Christian. 
 —P. 8.]—It is noteworthy that Thomas is here 
 mentioned after Simon Peter, as the second dis- 
 ciple. Further we find Nathanael, or Bartholo- 
 mew, and the two sons of Zebedee (John and 
 James) ; together with these, two others of His 
 disciples are enumerated without special desig- 
 nation. Our first inference would be, that these 
 were Andrew, the brother of Peter, and Philip, 
 the friend of Nathanael. From the circumstance 
 that the disciples are not named, Meyer thinks 
 fit to infer that they were disciples in the broader 
 sense; ver. 1 seems to contradict this. John 
 may have omitted the names of the two disciples 
 for two reasons: 1. Because he would otherwise 
 have been obliged to mention the sons of Zebe- 
 dee by name, also; 2. Because, it was his desire, 
 by speaking, at the close, of two disciples, to in- 
 duce his readers to make the computation of the 
 seven. Or is their anonymousness to serve the 
 symbolical purpose of the Epilogue? Or was he 
 unwilling, by naming the two, to give promi- 
 nence to the four remaining ones, who had no 
 part in this feast? Something enigmatical still 
 attaches to this anonymousness. Contemplative 
 natures, such as John’s, are undoubtedly dream- 
 ily forgetful in certain moments and relations ; 
 it is, therefore, not necessary to infer the two 
 nameless ones to have been disciples in the wider 
 sense. Here only does he mention the sons of 
 Zebedee together. 
 
 Ver. 8. Simon Peter: I go a fishing 
 [ὑπάγω dacevecv].—Peter is foremost in out- 
 side enterprises also. And thoroughly decided 
 in his own mind, without asking others ; 7] go.— 
 We also go (come) with thee [ἐρχόμεϑα 
 καὶ ἡμεῖς σὺν oot}.—The expression of their 
 cordial, friendly cleaving to him. 
 
 And in that night they caught nothing 
 [καὶ ἐν ἐκείνη TH νυκτὶ ἐπίασαν od- 
 dév].—The night season is the most favorable 
 time for catching fish, Luke v. 5. Yet there 
 were unsuccessful nights ; such an one was this. 
 [A symbol of the utter failure of the fishers of 
 men without Christ, as verse 6 illustrates their 
 abundant success with Christ.—P. 8. ] 
 
 Ver. 4. But when the morning had al- 
 ready dawned.—[ According to the other read- 
 ing, was about dawning. See Text. Note.—P. 8. ] 
 lt was the time of the dawning.—Jesus stood 
 on the shore [ἔστη “Ivo. εἰς τὸν αἰγια- 
 46v].—He had taken His station on the shore 
 (εἰς). They saw the form standing on the shore 
 without recognizing it. Comp. John xx. 14; 
 Luke xxiv. 16. 
 
 Ver. 5. Children.—II ac dia doesnot stand 
 for the Johannean rexvia (see chap. xiii. 83), not 
 even in the sense of 1 John ii. 18. Jesus, wish~- 
 ing in His character of the Unknown One to ad- 
 dress the fishermen first as a stranger, speaks to 
 them in the universal, familiar language of sea- 
 faring men, with the dignity, we may conjecture, 
 of a superior: Young men! Boys! 2 Mace. vill 
 
 ‘N 
 
CHAP. XXI. 1-14. 
 
 631 
 
 20; Nonnus, Buthym. Zigabenus; see Leben Jesu 
 IL, p. 1712; Tholuek. 
 
 Have ye any relish? or, have ye any-| 
 thing toeat? [μή τε προσφάγιεον ἔχετε! } 
 —Properly speaking, anything to eat with bread | 
 προσφάγιον, [but especially fish, like the Attic 
 ὄψον, namely, with their morning-bread, or! 
 breakfast * By the sea, fish were their usual zpoo- 
 φάγιον with their bread. Accerding to Tholuck, 
 they regard the questioner as some one wishing 
 to purchase fish for his own breakfast. The 
 same is the opinion of Meyer; Jesus, on the 
 other hand, takes for granted, as His last words 
 show us, that they have caught nothing, and in- 
 timates that if the contrary were the case He 
 would not need to interpose. It is manifest, 
 however, that the question is primarily intended 
 merely as an expression of human interest, and 
 for the in rodaciion of what follows. 
 
 Ver. 6. Casi the net on the right side of , 
 the ship [βάλετε εἰς τὰ δεξιὰ μέρη τοῦ 
 πλοίου τὸ δίκτυον, Kat εὑρήσετε |.— 
 Comp. Luke v. 4. There the Lord commands 
 the disciples to launch out into the deep, here to 
 cast the net on the right side of the ship, whence 
 we might conclude that they had drawn the net 
 after them on the other side, or, discouragei, 
 had drawn it up out of the water with the in-. 
 tention of steering towards the shore. 
 
 Wo longer able to draw it up [οὐκέτι 
 αὐτὸ éAxvoatioxvorv|.—To draw the net 
 up over the water, or to themselves (éAKberv)—a | 
 feat naturally more difficult than to drag it, . 
 closed, after them in the water itself (cipev). | 
 
 Ver. 7. It is the Lord [Ὃ Κύρεός ἐστ εν]. 
 John first recognizes Him, with the mind’s eye, | 
 by His manner of acting, and then, with the bo- 
 dily ear, by Uis speech, as also, with the bodily 
 glance, by His specific appearance. 
 
 Simon Peter then hearing that it was 
 the Lord.—Again the characteristic picture of 
 the two disciples, as in chap. xx. 4 ff Wach dis- 
 ciple is in advance of the other; Jolin with the 
 swift drawing of love, the eagle-glance of recog- 
 nition, Peter with the spirited, decide act.— | 
 For he was naked [jv yap γυμν ό-ς].---᾿ 
 This assertion does not operate to the exclusion 
 of the loin-cloth, ora fisherman’s shirt, even. 
 Reverence, however, commands him to put on 
 
 the upper garment, ἐπενδύτης (Ty), fisher’s | 
 frock; this was without sleeves; it extended to | 
 the knees and was worn over the χιτών, He’ 
 girded the garment on account of his swimming, | 
 for it was in this manner he reached the land; 
 Grotius and others make him walk upon the wa- 
 ter as aforetime. 
 
 Ver. 8. Asit were two hundred cubits, 
 or 300 feet = 3 stadium. 
 
 Ver. 9. They saw a fire of coals laid.— |} 
 [Βλέπουσιν ἀνϑρακιὰν κειμένην καὶ 
 ὀψάριον ἐπικείμενον καὶ ἄρτον |.—The | 
 coal-fire was laid, broiling fish were spread | 
 thereon asa relish (ὑψά ριον»), and moreover 
 they saw bread. For καὶ ἄρτον, we doubt not, | 
 
 is to be referred simply to βλέπουσιν. 
 terious preparation. Interpretations: 
 
 1. Brought forth out of nothing: Chrysostom, 
 Theophylact, Grotius, Calov and others. 
 
 2. Prepared by the ministry of angels: Nice- 
 phorus, Luthardt, ete. 
 
 3. Jesus either conveyed the meal thither 
 Himself, or procured others to place it there: 
 Meyer. Against this view, Tholuck: ‘Peter 
 cannot have conveyed it thither, but neither can 
 Jesus have procured it by means of others, if we 
 must regard the perception of the Risen One not 
 as an external, common, sensuous perception, 
 but as conditioned by the inner sense” (2). 
 Liicke: ‘‘A lack of clearness invests the miracle 
 with an air of wild adventure.” But had not Je- 
 sus friends everywhere along the lake? Could 
 He not appear to them, and, in a mysterious 
 manner, arrange something similar to the making 
 realy of the she-ass in Bethphage and of the fur- 
 nished room in Jerusalem? To this day Christ 
 often, through the medium of wonderful provi- 
 dences, cares thus for the maintenance of His 
 people by operating influentially upon foreboding 
 souls. Here, therefore, as the Master and Fa- 
 ther of the house, He has provided a breakfast 
 for them (and that not merely in a vision). 
 Comp. Luke xxiv. 30. 
 
 Ver. 10. Bring of the fish.—[’Evéyxarte 
 ἀπὸ TOV ὀψαρίων ὧν ἐπιάσατε viv].— 
 Irrespective of the question whether the pre- 
 pared repast is sufficient or not, they are com- 
 manded to add to it some of their own fish 
 (which, however, they have caught in pursuance 
 of His directions alone). Euthymius: In order 
 to preserve the miraculous draught from all ap- 
 pearance of a φαντασία; Meyer: In order to the 
 exigent completion of the meal. We think that 
 
 Mys- 
 
 | it was likewise in order to the revelation of a new 
 
 order of things. Here, as everywhere, the sym- 
 
 | bolical transparency of the story comes to light. 
 
 Ver. 11. An hundred and fifty and three 
 [ἑκατὸν πεντήκοντα Tptov].—tThe Evan- 
 gelist’s primary intention in reporting the num- 
 ber of the whole mass of great fishes was, mani- 
 festly, to render prominent the miraculousness 
 of the fact that the net was nevertheless untorn. 
 Thetrait thatthe number (153), asanumber, isnot 
 symbolical, speaks very decidedly in favor of the 
 historic truthfulness of the narrative in opposi- 
 tion to the assumption of its being a tradition 
 (Strauss), or the work of an apocryphal narra- 
 tor. The attempt has indeed been made to con- 
 strue the number materially as a symbolical one. 
 Ammonius: Tue number 100=the Gentiles, 50= 
 the Jews, 8=the Trinity.* Jerome and Késtlin: 
 Oppian counted 153 species of fish, ergo the uni- 
 versality of species=the universality of the na- 
 tions entering the net of the Gospel. ‘Which 
 statement, as far as Oppian is concerned, rests 
 upon a mistake.’”’ Recently, some one has even 
 conceived it to be his duty to work out the name 
 of Simon [son of ] Jonas, by means of numerical 
 allegory (Zheol. Jahrb. 1854, p. 185). We do not 
 consider the number as symbolical, but the num- 
 
 * (No single English word adequately translates the Greek | 
 προσφάγιον and its German equivalent Zukost, The idea is | 
 that of some article of food added to what is regarded as the 
 substantial part of the meal. The term relish, in one of its | 
 significations, more nearly expresses it than any other Eng- | 
 lish word.—P. 8.] 
 
 * (Other mystical explanations of the number in Words- 
 worth i loc., who makes 153 expressive of the jubilee of the 
 true Israel of beatified saintsin heaven. Comp. also Meyer, 
 p- 673. Calvin cuts off all such calculations by the sober 
 remark: Quantum ad piscium numerum spectat, non est ale 
 
 | quod in co querendum mysterium.—P. 8.] 
 
082 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 bering does appear to us in thatlight. The elect, 
 who form the main element of the Church, are 
 great and numbered fishes. And great and numer- 
 ous as the elect of the congregated mass may be, 
 they are not the ones who break the net of the 
 Church. It is the maxim of all the elect: first 
 Christ, then the Church. John is moreover al- 
 ways fond of stating numbers; for instance, the 
 200 cubits, ver. 8; chap. vi. 10, ede. 
 
 Ver. 12. (But) none of the disciples durst 
 ask Him [οὐ δεὶς (δὲ) ἐτόλμα τῶν ual η- 
 τῶν ἐξετάσαι αὐτὸν Σὺ τίς eis εἰδότες 
 ὅτι ὁ Κύριός ἐστιν].--- πὸ ἐτόλμα is not 
 pleonastic (Kuinoel), not expressive of velle 
 (Lampe), or of a fear of doubt (Augustine and 
 others), but of reverence, in connection with a 
 quiet, blissful assurance in regard to the pres- 
 ence of Jesus (εἰδότες, etc.). [Comp. ch. iv. 27. 
 —P.8.]. What was so particularly new to them 
 at this manifestation of the Risen One was the 
 feature of His partaking of a meal with them 
 once more, like a house-father, after having 
 miraculously prepared it for them. 
 
 Ver. 13. Jesus cometh therefore [ép yer az 
 ’"Inoovc |].—As the disciples have been standing 
 on this side of the coal fire, and have been called 
 to approach by the Lord (δὲῦ τε, ver. 12), sothe 
 Lord has stood on the other side,—probably with 
 that expression of reserve suitable to the unknown 
 person in whose character He wished first to meet 
 them,—and now He advances nearer and more 
 familiarly to them. 
 
 And taketh the bread [καὶ λαμβάνει 
 τὸν aptovj]—Why is the customary thanksgiv- 
 ing not mentioned? 1. Jesus wished to omit τὰ 
 ἀνϑρώπιενα (Kuthymius). 2. Luthardt; The table- 
 
 communion of Jesus with His people is a silent 
 one in this won. ὃ. Meyer: The Evangelist is 
 not describing a regular repast, such as is spoken 
 of, Luke xxiv. 90, but a breakfast, that was par- 
 taken of standing. As it appears, it is also, 
 however, the intention of Christ not to make Him- 
 self positively known as yet by the! expression 
 of the prayer of thanksgiving. And probably 
 there is a symbolical reason for this. Peter who 
 has denied Him, declaring that he knew Him not, 
 must be made to recognize Him again, as the 
 Anonymous One, by His conduct. At all events, 
 the reserve of Jesus seems designed, by means 
 of a continually increasing solemnity, to pre- 
 pare the minds of the disciples for the ensuing 
 act. Yet the manifestation has a purpose which 
 touches the disciples in general; hence there 
 follows a sort of conclusion, in order to the dis- 
 tinction of the general disciples’ meal from the 
 conference with Peter, and that concerning Peter 
 and John. 
 
 Ver. 14. This third time now Jesus 
 manifested himself [Τοῦτο ἤδη τρίτον 
 ἐφανερώϑη Ἴησ. τοῖς μαϑηταὶς ἐγερϑεὶς 
 ἐκ vexp@v].—-With these words John ranks the 
 present manifestation of Jesus—as a more general 
 one, vouchsafed to the circle of disciples (incomplete 
 though that was in numbers)—with the two 
 manifestations recorded in chap. xx. Luthardt 
 very properly remarks: ‘The appearings there- 
 in reported by John are by Paul summed up in 
 εἶτα τοῖς δώδεκα, 1 Cor. xv. δ." and only the 
 well-known fear of harmonizing induces Meyer 
 
 to maintain the existence of a difference which | 
 
 he decides in John’s favor. Manifestly, Paul has 
 no interest in citing repeatedly those appear- 
 ances of Jesus of which the same persons were 
 repeatedly spectators, intending, as he does, not 
 to count the appearings of the Risen One, but 
 to mention the witnesses as witnesses. 
 
 [Alford’s remarks on this section are in the 
 line of Lange’s thoughts, and worthy of attention: 
 ‘“Without agreeing with all the allegorical in- 
 terpretations of the Fathers, I cannot but see 
 much depth and richness of meaning in this 
 whole narrative. The Lord appears to His dis- 
 ciples busied about their occupation for their daily 
 bread; speaks and acts in a manner wonderfully 
 similar to His words and actions on a former 
 memorable occasion, when we know that by their 
 toiling long and taking nothing, but at His word 
 enclosing a multitude of fishes, was set forth what 
 should befall them as fishers of men. Can we 
 miss that application at this far more important 
 epoch of their apostolic mission? Besides, He 
 graciously provides for their present wants, and 
 invites them to be His guests: why but to show 
 them that in their work hereafter they should 
 never want but He would provide? And as con- 
 nected with the parable, Matt. xiii. 47 ff., has the 
 net enclosing a great multitude and yet not broken, 
 no meaning? Has the ‘taking the bread and 
 giving to them and the fish likewise,’ no meaning, 
 which so closely binds together the miraculous 
 feeding, and the institution of the Lord’s Supper 
 with their future meetings in His name and round 
 His Table? Any one who recognizes the teaching 
 character of the acts of the Lord, can hardly 
 cast all such applications from him;—and those 
 who do not, have yet the first rudiments of the 
 Gospels to learn.’”—P.S. | 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The significant manner in which John, 
 seemingly by way of supplement, relates this 
 single and unique meeting of the Risen One with 
 the seven disciples by the Galilean Sea, culling 
 it out of all the later showings of Jesus after His 
 resurrection and emphasizing the individual, 
 momentous items of the event, induces us to 
 suppose that from the first he designed it to form 
 the conclusion of his Gospel. That he at the same 
 time, however, intended this conclusion as an 
 Epilogue to the Gospel, is proved by the precur- 
 sive close of the resurrection-history and the 
 Gospel in its narrower sense, chap. xx él. If 
 we now take into consideration how symbolically 
 transparent the individual facts of this Epilogue 
 are from beginning to end (especially the miracu- 
 lous draught of fishes, the institution of Peter, 
 the destination of John), we shall not hesitate to 
 bring the Epilogue into an antithetic relation to 
 the Prologue of the Gospel, chap. i. 1-18. And 
 if John has there sketched Christ’s pre-temporal 
 rule in the world, finally represented, as it was, 
 by John the Baptist, the recognition is obvious 
 that he has designed to sketch here, in a speak- 
 ing, evangelic fact, Christ’s post-temporal rule 
 in the world, represented by the heptade of the 
 Apostles, particularly by the destination of Peter 
 aud John in respect of their typical import for 
 the Church. See Leben Jeswii. p. 17238. 
 
 2. Lhe resolve of Peter, to goa fishing. A sym: 
 
CHAP. XXI. 1-14. 
 
 bol of the beginning of the apostolic mission. 
 The seven disciples, in a round, sacred number, a 
 symbol of the apostolic Church. The Church is 
 subdivided into an external, conspicuous part, 
 and a mysteriously withdra wi ing, nameless part.| 
 
 Next to Peter are ranged Thomas, the apostolic: 
 
 investigator, and Nathanael, the representative οὗ, 
 apostolic sincerity and simplicity. 
 Zebedee retire into the back-ground; there is inti- 
 mated, moreover, [by the “two others”] a nearer 
 fellowship of John’s, which forms the innermost, 
 hidden, vital focus of the Church. U nanimity, 
 characterizes this association. 
 gether to catch fish. [εἴ the sea. Theseaa sym- 
 bol of the world, of the life of the nations. 
 
 8. The unsuccessful night. A symbol of the times 
 of waiting, of the apparently fruitless struggling 
 and hoping, whereby the laborers of God are tried 
 intheir work. These trials are connected with the 
 fact that the disciples must first be freed from 
 their self-consciousness and brought to the point 
 of fully renouncing their work k and relinquishing 
 all expectation of ‘shining regults. These humi- 
 liations, however, are connected with the neces- 
 sity for distinguishing between an activity based 
 upon human authority (Peter) and one drawing 
 iis inspiration from the word of Christ. A hu- 
 
 man and legal running produces no abiding | 
 
 fruit. 
 
 4. The unknown Man on the shore. 
 always near His apostoli¢ Church on this side of 
 eternity. From the shore of the other world— 
 the beyond—His eye is leveled upon their 
 actions. And they are conscious of this fact in 
 its general sense, but they do not immediately 
 
 The sons of τῷ 
 
 They go out to-| 
 
 interpretations see Exeg 
 
 Christ is τὰ 
 
 recognize the Lord in the new, conerete forms of | 
 
 life in which He approaches them, wishing to 
 prepare them an apostolic blessing. 
 
 5. Children, have ye nothing to eat? Whenever 
 the spirit of a new life-form of Christ discourses 
 with the Church concerning her poverty, want 
 of success, unavailing labor and fatigue, the 
 moment of anew bestowal of blessing is being 
 prepared. 
 
 6. Cust the net. It is always the old net that 
 Christ tells His people to cast in a new way, ina 
 new direction. ‘This, Christ’s instruction, alone 
 indicates the true treasure of blessing, and obedi- 
 ence to Christ’s instruction obtains the miracu- 
 lous draught. 
 
 7. Christ has first unknown operated upon the : 
 Church by need and opportunity. His instruc- ' 
 tion has become of weight to her in the form of 
 
 a pious, religious exhortation, or asa friendly . 
 
 counsel, and she has accorded it her confidence. | 
 
 In the result of miraculous blessing, however, 
 the Lord is known as the author of that blessing. 
 
 ‘the Biblical Peter. 
 
 disposal of Christ. 
 | fishes. 
 
 633 
 
 are continually recurring festive moments 
 in the Church—moments when Christ holds a 
 feast with His people, as though upon the 
 heights of the new world. The goal is mo- 
 mentarily reached in a grand triumph, a grand 
 manifestation of Christ. We would call to mind 
 the time of Christ’s resurrection itself, the year 
 (destruction of Jerusalem), 3812; the years 
 1517, 1700, 1813 (the time of the liberation of 
 Germany Pevueee for Germany by 1870 and 
 1871]) and similar periods, In a wonderful way 
 the oe has ever prepared a refreshing repast 
 for His weary ones. 
 
 10. Bring of the fish. The Lord prepares re- 
 freshment for His Church from a synthesis of His 
 gift of blessing (for the preparation of which He 
 has always ministering spirits) and their labor 
 of blessiny {blessed labor]. 
 
 11. Simou Peter drew the net to land. Be of 
 use! forward! to Christ! is the watchword of 
 It is not his intention to 
 seize the net for himself, but to place it at the 
 The net was full of great 
 The word of the Church first catches 
 the elect, those in a special degree receptive of 
 salvation. The number 153. On the different 
 . Note zn loc. We, as was 
 previously stated, consider as symbolical, not the 
 number, but the numbering. Theelect are counted, 
 anforman. See Jer. vii.6; Rev. viil.4. Thus 
 also are the Minherier, the heroes of Odin in Val- 
 halla, counted, according to German Mythology. 
 
 ἐς Five hundred doors and forty more methinks 
 
 are in Valhalla. —Hight hundred heroes threngh 
 each door shall issue forth against the wol: to 
 combat.’” Therefore 80:) x 540. Grimnismal). 
 The Church is continually edified by the number 
 of true subjective converts and believers who 
 have received a new name, not by her unnum- 
 bered masses.— Nevertheless the net brake not. 
 The truly faithful do not break the net. The great 
 fishes swim lustily along in the draught of the 
 net. The fishing net is broken by sea-reptiles, 
 crabs, dead fish ‘that. w eigh upon one point. Yet 
 the true spiritual net of the eternal Church has 
 never yet been broken. 
 
 12. Come and partake of the repast. Times of 
 refreshing in the kingdom of God. Christ the 
 Master of the House, who giveth the invitation 
 to the feast. Reverential sense of His presence. 
 Full sufficiency. It is a breakfast, however, in 
 ‘ order to further labor. Blissful stillness of the 
 Church in the Lord’s nearness and in the assu- 
 rance of His presence. 
 
 18. The third time, or the manifestations of the 
 
 glorified Christ ever more glorious. 
 
 The Johannean eagle-glance first recognizes the | 
 Lord, Petrine fiery courage rushes through the | 
 
 flood to meet Him; the Church hastes to meet 
 the Lord. But the true Petrine spirits in the 
 Church are those who hurry on in advance of the 
 Ship of the Church with their works and deeds. 
 The one kind of spirits haste before it with the | 
 glance of recognition, the other by act; both, 
 however, abide in full connection with the 
 Ship. 
 
 8. The ship not far from land. Not far from 
 the throne of the Lord and His coming. 
 
 9. The coal-tre and repast on the shore. There 
 
 14. The present section shows us the Apostles 
 Peter and John in the characters peculiar to 
 them; the following sketches their destiny and 
 lot in the Church. 
 
 HOMILETICAL AND PRACTICAL, 
 
 See the Docr. Norns. Christ’s first meeting 
 ‘again with His disciples by the Sea of Galilee.— 
 The old life in the new light of the resurrection: 
 | 1. The old persons (Peter, efe.); 2. the old occu- 
 | Dé ation (going a fishing); 3. the old surroundings 
 (πὸ Sea of Galilee); 4. the old vicissitudes and 
 the old need (caught nothing); 5. the old_con- 
 
634 
 
 nection (Christ); 6. the old miracles (the draught | 
 of fishes); 7. the old feasts (the repast). Every- | 
 thing in a new light of life, peace and hope. | 
 Christ at the sea of Galilee, formerly and now: 
 1. The sea formerly the scene of His first mira- 
 cles, acts and sufferings; 2 
 
 ~e 
 
 His glory. 
 The two Easter-feasts in Galilee- 1. The’ 
 Apostles’ feast by the sea; 2. the Church's! 
 
 feast on the mountain (Matthew xxviii.).—! 
 Christ manifests Himself to the Apostles by the | 
 sea; for they must plunge into the sea of na- 
 tions; to the Church, in the wider sense, on the | 
 mountain, for it is to be the firm city, stablished | 
 upon the mountain of the Lord.—tThe disciples, 
 assons of the resurrection, in their true unanimi- | 
 ty: 1. How harmonious in their differences (all | 
 gladly following the foot of Peter, the glance of | 
 John). They ail confess their need unanimous- | 
 ly: “Νο; but without complaint, ver. 6. 
 There is no braggart among them and none who | 
 is disheartened. They are obedient in unison. 
 
 Their faces are all set toward the Lord in one | 
 love; they are all filled and made happy with | 
 the oue thought of His presence. 2. How rich | 
 in life and manifold in their unanimity (Peter, | 
 John: the disciples in the ship) —The Risen 
 One in the gradualness of His glorious manifes- ! 
 tation: 1. The strange form in the worning twi- | 
 light on the shore; 2. the sympathizing question ; 
 3. the confident direction; 4. the mysterious 
 preparation of a fire; 5. the condescending com- 
 munity of goods (bring hither of the fish); 6 
 the glorious invitation; 7. the complete mani- 
 festation in its familiarity and sublimity.— 
 Christ considered in respect to the riches of 
 His life amongst [lis people: 1. Mysterious and | 
 familiar; 2. Master and Servant; ὃ. Host and | 
 Guest; 4. 2 heavenly Apparition and a festive 
 Companiou.—Transformation of the old form of 
 life into the new in the kingdom of the Risen 
 
 πι6 5 1. τε old calling becomes a new symbol 
 of life; 2. the old home a new vestibule of hea- 
 ven; 3. Pi old need a new divine blessing; 4. 
 
 ater] 
 the old labor a new religious service; 5. the old 
 
 partnership a new fellowship in Christ; 6. the! 
 old discipleship a new apostolate.—The heavenly 
 refreshment of the disciples, the preparation for 
 a solemn conversation and revelation. 
 
 SraRKE: OsiaAnpeR: Handicrafts are well- 
 pleasing to God; and godly craftsmen should 
 assist one another in love and harmony, Ps. 
 exxvili. 1. 2; Rom. xvi 1, 2,.—Cramer: A work 
 goes on well an‘ speedily when we set about it 
 with united hands and hearts. Concord nourishes 
 men, discord consumes them, Gal. v. 15.— 
 Temptation faileth not to be present in the as- 
 semblies of believers, Sir. ii. ]1.—It seemeth often 
 unto godly Christians as if their diligence and 
 labor were utterly in vain, and yet such seasons 
 are but meant by God for the trial of their faith, 
 Is. lxv. 23.—OSriANDER: God knoweth the right 
 
 Although Jesus is still so near 
 
 time.—Zerstus: 0 
 to His people, His presence is not always recog- 
 nized by them, nor the secret grace heeded.— | 
 God’s childrenare oft-times at a loss for food, but 
 their Heavenly Father remedieth their cause and 
 nourisheth them, Matt. vi. 26, 27.—But He 
 
 !10.—Znisivus: 
 
 ἐπ the confusion of his mind, 
 
 ‘him. 
 
 whose name is called Counsellor (Is. ix. 6), gave 
 them good counsel as to how they should do.— 
 
 THE GOSPEL ACCORDING TO JOHN 
 
 Behold how Jesus can, by His blessing, in an in- 
 stant repay His people for the painful toil that 
 they have deemed lost.—Zeristus: When we 
 | faithfully wait on our calling, the Lord eareth 
 for our preservation meanwhile; and when no 
 
 now the mirror of | more means are in our possession, He can quickly 
 | provide them.—HevinGeR: 
 
 How friendly and 
 gracious are the ways of the Lord! even tem- 
 poral blessings must speak of His love, Ps. xxv. 
 The wonder- doing hand of the 
 Lord knoweth neither measure nor limit, Ps. civ. 
 
 28.—Jbid.: Unto our bodies, after toil ed labor 
 
 endured, the Lord doth grant needful refresh- 
 ment; and after the brief toilsomeness of this 
 time, He will in heaven eternally regale our 
 souls.—HEeEpINGER: Open, dear soul! the Lord 
 would sup with thee, Rev. iii. 20.—Znisius: So 
 many appearances of the risen Jesus; so many 
 seals of our perfeet redemption and reconcilia- 
 tion with God, Rom. iv. 24. 
 
 GeRiLacu: The time was still when they, the 
 | Holy Ghost not yet being poured out upon 
 | them, must becomé sensible of the impotence of 
 ‘their own strength; Jesus still stood, like One 
 partially unknown to them, beside their’ own 
 efforts.—Braunne: ‘ But how the Redeemer hath 
 
 ‘hallowed all things into symbols of the universal 
 
 activity incumbent upon us all in His kingdom! 
 The prince and his vicegerents, the mighty and 
 armed warrior, the calculating merchant, the 
 
 intelligent husbandman, the careful housefather, 
 
 the tender mother, the faithful servant, the son, 
 
 acquainted with his father’s will, the hospitable 
 
 householder, the peaceful gardener,—everything 
 
 οἶδ drawn into this holy cycle of refreshing p e- 
 
 tures” (Schleiermacher).—In every calling Christ 
 and His Spirit may be obtained, just 2m that call- 
 
 ing; men need not fly to woods, vales, cloisters. 
 
 ‘The odor of sanctity can diffuse itself about every 
 
 man’s profession as it did over the occupation of 
 
 the disciples at the sea of Gennesaret.—At that 
 ‘draught [ Luke vy. 4 ff.] Peter said: ‘ Lord, depart 
 
 from me, 1 am a sinful man;”’ he said this in the 
 weakness of his faith and of his knowledge, and 
 as though the 
 nearness of the Holy One brought danger to 
 This feeling he had surmounted; though 
 conscious still of being a sinful man, he was 
 more strongly convinced that the proximity of 
 Jesus is always and everywhere salutary.—Of 
 what value was the intimation of the calm John: 
 “It is the Lord!” To note and point out the 
 divine in life is a signal service of love.—Yea, 
 the Lord is my Shepherd, I shall not want (Ps. 
 xxiii. 1). Come, Lord Jesus, be our Guest; bless 
 what Thou hast bestowed !* 
 
 Gossner: The right side is that of the elect. 
 When the net is cast on that side, the fish enter 
 into the net of themselves. The blessing that 
 God puts in the mouth of the preacher “along 
 with His word, is really the source of all the 
 fruit he produces.—/J¢ is the Lord! said the disciple 
 whom Jesus loved,—he knew His Master first. 
 A friend knows his friend by his walk, his step; 
 so John knew the Lord by the fortunate draught 
 of fi-hes. Ah, thought he, the Lord hath played 
 us this loving trick; I know Him, that is His 
 
 * [A German blessing invoked. before meals: 
 “Komn, Herr Jesu, sei unser Gast. 
 Und segne, was Du uns bescheret hast.”] 
 
° 
 
 CHAP. XXI. 1-14. 635 
 
 way.—Peter forgot and deserted the net with the | courage from future endeavors.—Ver. 7. Cast 
 multitude of fishes—for all the trouble he had | himself into the sea; It is not a sea of water, no, 
 had with it—so soon as he saw his Lord again ΠΟΥ seas of blood, that can keep a zealous soul 
 and knew Him.—Whoso cleaveth so to the Lord at a distance from Christ.—Vers. 12-14. Christ 
 and feeleth himself to be so attracted by Him | isstill bone of our bone, and flesh of our flesh; He 
 that he can leave all for the Lord’s sake, he it is Ι has taken possession of heaven in our nature, sit- 
 that loveth Him, ver. 7.—There is the table ting there in our glorified humanity, clothed with 
 already spread. This was to paint His tender ; that body which hung in its blood upon the cross. 
 Providence vividly before their eyes, and to| [From M. Henry: Vers. 1-14. Christ has 
 strengthen them in the faith, preparatory to}many ways of making Himself known to His 
 their future calling, so that they might never people; usually in His ordininces, but some- 
 feel afraid of lacking what was needful.—The | times by His Spirit; He visits them when they 
 net of the Church breaketh not—though never are employed in common business.—Ver. 2. Itis 
 so many great fishes be in it—when it is drawn good for the disciples of Christ to be much to- 
 at the command of Jesus and by apostolic hands. | gether; not only in solemn religious assemblies, 
 But when men arbitrarily pull at the net, and one but in common conversation, and about common 
 pulleth right and another left, it breaketh. And business; thus they both testify and increase 
 now, alas! what men usually call the net of the } their affection to, and delight in,each other, and 
 Lord is sorely broken. But the Lord hath His | edify one another both by discourse and example. 
 net, the which is not broken. The Lord knoweth |—7homus; It igs well, if losses by our neglects 
 His own.—Jesus here manifests Himself as the |make us more careful afterward not to slip op- 
 Host, the House-father of His little Church. portunities.—Ver. 3. It was commendable in 
 
 Hevener: Peter tarrieth not; he showeth his | them to go a-fishing; for they did it 1. To re- 
 ardent love. Peter’s natural disposition now | deem time, and not be idle; 2. That they might 
 became sanctified by love to Jesus. Thus shail help to maintain themselves, and not be burthen- 
 all nature be sanctified through grace. ‘some to any.—They caught nothing; Even good 
 
 [Craven: From Avcustine: Ver. 8. The | men may come short of desired success in their 
 Apostles were not forbidden by their apostle- | honest undertakings: we may be in the way of 
 ship from earning their livelihood by a lawful | our duty, and yet not prosper.—Ver. 4. Jesus 
 craft, provided they had no other means of liveli- stood onthe shore; Christ’s time of making ἢ imself 
 hood.—Ver. 11. In the first draught [Luke v. 6] known to His people is when they are most at ὦ 
 the net was broken, to signify schisms; but here. Joss: When they think they have Josi themselves, 
 to show that in that perfect peace of the blessed : He will let them know that they have not dost 
 there would be no schisms, the Evangelist con- Him.—lIt is a comfort to us, when our passage is 
 tinues, And for all they were so great, yet was not rough and stormy, that our Master is at shore, 
 the net broken. From Curysostom: Ver.7. The and we are hastening te Him —7Vhe disciples knew 
 recornition of Jesus brings out Peter and John | mot that it was Jesus; Christ is often nearer us 
 in their different tempers of mind; the one fervid, | than we think He is, and so we shall find after- 
 the other sublime; the one ready, the other pene- | ward, to our comfort.—Ver. 5. Christ takes cog- 
 trating. From Grecory: Ver. 3 The craft | nizance of the temporal wants of His people, and 
 which was exercised without sin before conver+ has promised them not only grace sufficient, but 
 sion, was no sin after it; wherefore after his | food convenient.—Christ looks into the cottages 
 conversion Peter returned to fishing; but Mat-. of the poor, and asks, Children, have ye any meat? 
 thew sat not down again at the receipt of cus- '|—He has herein set us an example of compas- 
 tom.—TVhey caught nothing; the fishing was made, sionate concern for our brethren; there are 
 to be very unlucky, in order to raise their aston- many poor householders disabled for labor, or 
 ishment at the miracle after.—Ver 4. The dis- | disappointed in it, that are reduced to straits, 
 ciples, inasmuch as they were still upon the whom the rich should inquire after thus, J/ave 
 waves of this mortal life, were laboring on the | ye any meat? For the most necessi/ows are com- 
 sea; but the Redeemer, having by His resurrec- | monly the least clamorous.—Ver.6. The right side; 
 tion thrown off the corruption of the flesh, stood | Divine Providence extends itself to things most 
 upon the shore. From Turopuyiact: Ver. 8. | minute and contingent.—Those that are humble, 
 In the night-time, before the presence of the Sun, | diligent, and patient, though their labors may 
 Christ, the Prophets took nothing; for though | be crossed, shall be crowned; they sometimes 
 they endeavored to correct the people, yet these | live to see their affairs take a happy turn after 
 often fell into idolatry. many struggles and fruitless attempts.—There is 
 
 [From Borxirr: Ver. 1. Jerusalem now be-| nothing lost by observing Christ's orders.—Those 
 comes a forsaken place, a people abandoned to | are likely to speed well that follow the rule of 
 destruction: such places wherein Christ is most | the Word, the guidance of the Spirit, and the 
 welcome to preach, shall be most honored with | intimations of Providence; for that is cas/ing the 
 His presence.—Vers. 2, 3. All human labors and | net on the right side of the shiy.—When we are 
 endeavors are in vain, unless Christ, by His| most ata loss, Jenovan-srrna—he Lord will pro- 
 presence and blessing, crown them with success. | vide.—This miracle could not but put Peter in 
 —Ver. 4. Christ is not always discerned by us| mind ofa former one, Luke v. 4. #fc.; later favors 
 when He is present with us; it is a double mercy | are designed to bring to mind former favors.— 
 to enjoy His company, and to know indeed that} An encouragement to Christ’s ministers to con- 
 itis He.—Ver. 6. When Christ is about to do tinue their diligence in their work; one happy 
 great things for His people, yet will He have| draught, at length, may be sufficient to repay 
 them exert all possible endeavors of their own; | many years’ toil at the Gospel net.—Ver. 7. They 
 and the want of former success must not dis-| that have been with Jesus will be willing to swim 
 
636 
 
 , 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 through a stormy sea, a sea of blood, to come to | away.” 
 
 No longer in the ship with His disci- 
 
 Him.—Vers. 7-13. God dispenses His gifts vari- | ples,—He is seen standing on the fixed immova- 
 
 ously: some excel, as Peter and John; others are 
 but ordinary disciples ;—yet both the eminent and 
 the obscure shall sit down together with Christ in 
 glory; nay, and perhaps, the last shall be first ;— 
 of those that do excel, some, like John, are emi- 
 nently contemplative; others, like Peter, emi- 
 nently active and courageous ; some are useful as 
 the Church’s eyes, others as the Church’s hands, 
 and all for the good of the body.—lIf all the dis- 
 
 ciples had done as Peter did, what had become | 
 And yet if Peter | 
 
 of their fish and their nets? 
 had done as they did, we had. wanted this 
 instance of holy zeal. Christ was well pleased 
 with both, and so must we be.—There are 
 several ways of bringing Christ’s disciples to shore 
 to Him trom off ¢he sea of this world; some are 
 brought to Him by a violent death, as the martyrs, 
 who threw themselves into the sea, in their zeal for 
 Christ; others are brought to Him by a natural 
 
 death, dragging the net, which is less terrible | 
 
 [but also less speedy]; but both meet at length 
 on the safe and quiet shore with Christ.—Ver. 
 10. Christ would hereby teach us to use what we 
 have; the benefits He bestows upon us are not 
 to be buried and laid up, but to be used and laid 
 out.—Ministers, who are fishers of men, must 
 bring all they catch to their Master.—Ver. 11. 
 The net of the Gospel has enclosed multitudes, 
 three thousund in one day, and yet is not broken: 
 it is stillas mighty as ever to bring souls to God. 
 —Ver. 12. Groundless doubts must be séifled, 
 and not starfed.—Ver. 14. It is good to keep 
 
 account of Christ’s gracious visits; for He keeps | 
 
 account of them, and they will be remembered against. 
 us, if we walk unworthily of them. This is now 
 the third; have we made a due improvement of 
 the first and second? See 2 Cor. xii. 14. This 
 is the third, perhaps it may be the last. 
 
 [From Scorr: Vers. 1-14. Christ often permits 
 His (ministerial) servants to labor for a time 
 
 without visible success, to prove their faith and | 
 patience, to render them more observant of His | 
 
 directions, or more simply dependent on His 
 assistance; and that their usefulness, when 
 
 vouchsafed, may more evidently appear to be} 
 
 His work. From A Pratn Commentary (Ox- 
 ford): Ver. 2. Never more will it be said that 
 “Thomas. one of the Twelve, called Didymus, 
 was not with them when Jesus came! ’’—‘ Wis- 
 dom” (that is Christ), is about to “build her 
 House:” wherefore ‘she hath hewn out her 
 seven pillars.” Prov. ix. 1; comp. Gal. ii. 9.—Ver. 
 3. Verily, the discovery that their Lord and their 
 
 God could suffer the men He loved to remain in| 
 such a low state and precarious condition, should 
 teach Christians for evermore to submit cheer- | 
 fully to poverty, as well as to behold with a) 
 feeling akin to reverence, the brother of low de- | 
 
 gree.—They caught nothing ; The ‘‘ministers and 
 stewards of His mysteries,” in particular, are 
 hereby taught that ‘‘except the Lord bnild the 
 House, their labor is but lost that build it.”— 
 Ver. 4. 
 stood on the shore; It was a symbol of the Eternal 
 Morning, when Jesus (who is ‘the hope of them 
 that remain in the broad sea!” Ps. Ixv. 5) will 
 at last appear: for the Church as yet waiteth, 
 
 When the morning was now come,—dJesus | 
 
 |ble shore! Thither ‘‘ they shall go to Him, but 
 thence He shall not return to them.”—Anew not 
 | that it was Jesus; The eyes of all ‘‘ were holden 
 that they should not know Him.” So envel- 
 oped was His risen Body with something that 
 was Divine, something which He brought from 
 the grave,—that it allowed not of human affec- 
 ticn, but Divine Love to discern it. And it was 
 done to accustom them to walk by faith, and not 
 by sight. For thus it was that our Saviour was 
 recognized by St. John now. The miracle was to 
 be the evidence that it was He.—Ver. 6. The 
 season for fishing prescribed by Nature, had 
 already expired: it was now the season ap- 
 pointed by Grace. In truth, man’s extremity is 
 ever found to be God’s opportunity. In the 
 | meantime, take notice that the necessity of hu- 
 man exertion is not to be superseded by the pro- 
 ,mise of Divine help. Paul must plant, and 
 Apollos water, though God must give all the in- 
 crease.—Not only when God commands, but as 
 God directs, must the net be thrown, if we would 
 secure the prize we long for.—In things to all 
 appearance indifferent, a Divine command over- 
 comes all other considerations, and must be im- 
 | plicitly obeyed, if we would inherit a blessing. 
 | —Ver. 7. “It is St. Joltn whose instinct of love 
 penetrates the disguise, and tells Peter that it is 
 the Lord. It might strike the recollection of 
 _ both, how a few short years before, the same 
 Lord had, in His mortal days, given a similar 
 direction,—a like miraculous draught jollowing: 
 though then, they drew the net; but now they 
 could not: then, the net brake; but now, for all 
 ‘the greater multitude of fishes, when it was 
 drawn to land, the net was unbroken: then, the 
 ship began to sink, and Simon Peter, affrighted, 
 besought the Lord to depart from him, a sinful 
 |;man; whereas now, as soon as he heard that it 
 ) was the Lord, and believed it was so, he plunged 
 into the water to go to Him. These circum- 
 stances, symbolizing the greater power of the 
 risen Lord, or rather, the greater power He ob- 
 tained for the fishers of men when the mysteries 
 of His Redemption were accomplished,—were 
 _not lost on St. John; who, ever calmer than St. 
 Peter, while his emotions were the deepest, 
 tranquilly remained with the rest in the vessel, 
 till it was brought to shore.” (Dr. W. H. Mint.) 
 —Ver. 8. Two hundred cubits; ‘‘So near are we, 
 even in this troublous world, to the land of 
 Everlasting Rest,” and to Him who there abideth. 
 —Ver. 12. What did this meal signify but that 
 heavenly banquet, of which it is promised that 
 the redeemed shall partake hereafter, when they 
 shall «ὁ αἱ down with Abraham, and Isaac, and 
 Jacob, in the kingdom of heaven? ’’—Ver. 18. 
 The disciples do not help themselves to food. 10 
 is still Christ that taketh,—Christ that giveth! 
 All the spirithal refreshment of heaven will still 
 be Jlis gift! The very bliss of the Saints will 
 be altogether from Him! .... And yet, besides 
 the fish miraculously provided for the refresh- 
 ment of the disciples, we find that they were 
 fed with some of the fish which they had them- 
 selves recently caught (ver. 10). O mystery of 
 Divine Love, in reserve for those who have 
 
 ‘‘until the day break and the shadows flee. faithfully fed the flock of Christ committed to 
 
CHAP. XXI. 15-19. 
 
 657 
 
 their care; if. throughout the ages, they shall 
 be conscious of an augmentation of bliss from 
 the souls of those to whom in life it was their 
 privilege to minister! 
 
 [From Barnes: Vers. 2,3. God has made employ- 
 ment indispensable to man, and if the field of labor 
 is not open in one way, ministers should seek it in 
 another.——From Jacosvus: Ver. 3. As fishers of 
 
 men they woukl toil all night, and without Christ } 
 they could do nothing.—Ver. 6. Christian minis- | 
 
 ters, as fishers of men, must follow His positive 
 directions as to when and where and how, without 
 
 first demanding the why and wherefore.—Ver. 17. | 
 
 Love does always make the sweetest discoveries 
 of Christ; Zeau plunges even into the sea to 
 reach (through fire and through water) the 
 Master.—Ver. 10. Thus it is that Wis grace goes 
 before, and our works follow. 
 Christ’s ministers may bring to heaven of the 
 multitudes whom they have caught by His grace. 
 —Ver. 11. So is it with the multitudes which 
 we may catch as fishers of men. The ‘*hundred 
 and forty and four thousand” will allbe brought 
 safe to heaven.—From Owen: Ver. 3. Jmmediate- 
 ly; They were prompt and energetic men, who 
 would not let the hours of the night—the most 
 advantageous time for fishing—pass away unim- 
 
 Happy day! when ! 
 
 proved, when once they had made up their mind 
 to spend it in the mauuer here spoken of. [ΠΟΥ 
 were also persevering men. KE. R. C.]—Ver. 7. 
 Girt his fisher’s coat unio hin; Note ‘the reverence 
 whici observes, even at such a moment of excited 
 feeling, the petty proprieties of clothing.” 
 (Stizr with Drarsekn.)— Vers. 9-12. This 
 twofold miracle of the draught of fishes, and the 
 broiled fish and bread made ready for their re- 
 past when their labors were ended, symbolize the 
 fidelity, zeal, and reliance upon Christ for suc- 
 cess, with which the apostles and all who succeed 
 them in the ministry of the word, were to labor 
 in the work of saving souls, and the watchful 
 providence with which He in whose service they 
 are engaged, will supply all their temporal and 
 spiritual wants.—‘ A type of that nearness and 
 fellowship, to which the Lord would in future 
 times condescend in His invisible relations with 
 His people.” (Srrer.)—** The great and glorious 
 ingathering from the sea of nations, which in the 
 latter day shall be made to the Lord Jesus Christ, 
 the end of which will be a feast of most gracious 
 fellowship with Him, an antitype of the Lord’s 
 
 | Supper, an early meal of the great resurrection 
 
 morning which will be followed by a permanent 
 day of eternal joy.” (Srier.)] 
 
 ΤΠ. 
 
 THE CONTINUING RULE OF CHRIST IN HIS CHURCH, REPRESENTED BY THE MINISTRY, WALK ANT) MAR- 
 TYR-FATH OF PETER, OR THE DESTINY OF THE CHURCH IN RESPECT OF HER PREDOMINANTLY OF- 
 
 FICIAL AND EXTERNAL CHARACTER. 
 
 Cuap. XXI. 15-19. 
 
 So when they had dined [breakfasted, or, taken their morning meal, ἡρίστησαν], 
 
 Jesus saith to Simon Peter, Simon, son of Jonas [John, ᾿]ωάννου],1 lovest Launes 
 
 thou me,more than these? 
 love [dearly love, φιλῶ]" thee. 
 ἀρνία pov]. 
 
 16 
 
 Jonas [John], lovest [ἀγαπᾷς] thou me? 
 knowest that I [dearly] love [φιλῶ] thee. 
 He saith unto him the third time [τὸ τρίτον], 
 
 17 
 
 πυίμαινε |) my sheep [τὰ πρόβατά pov ].4 
 
 He saith unto him, Yea, Lord; thou knowest that, 
 He saith unto him, Feed [βόσχε] my lambs [τὸ 
 He saith to him again the [a] second time [δεύτερον], Simon, son of 
 
 He saith unto him, Yea, Lord; thou 
 He saith unto him, Feed [keep, tend, 
 
 Simon, son of Jonas [John], lovest thou me (dearly, φιλεῖς με] ἢ Peter was grieved 
 
 because he said unto him the third time, Lovest thou me? [dearly, φιλεῖς 
 
 pe 3] 
 
 And he said unto him, Lord, thou knowest all things; thou knowest that I love 
 
 thee [dearly, φιλῶ σε]. 
 sheep, sheeplings, τὰ προβάτιά pov]. 
 
 18 
 
 Jesus saith unto him, Feed [βόσχε] my sheep [my little 
 
 Verily, verily, I say unto thee, When 
 
 thou wast young, thou girdedst [didst gird] thyself, and walkedst [and didst 
 walk] whither thou wouldest : but when thou shalt be old, thou shalt stretch forth 
 thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 
 
 This spake he signifying by what [kind or manner of ] death he should [was to] 
 glorify God. And when he had spoken this [And haying spoken this,] he saith 
 unto him, Follow me. 
 
 19 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 15.—On the reading Ἰωάνον instead of Iwva, vers. 15-17, see chap. i. 42. [p. 91, Text. ΝΌΤΕ 7. Lachm., Tischend, 
 Treg., Alf., Westc. and H., read ‘Iwavvov or “Iwavov here and vers. 16, 17, in accordance with δᾷ.5 B. C.1 D. L. Vulg. (iohan- 
 mis), Jerome, Ambrose, eéc, ᾿Ιωνᾷᾶ is from Matt. xv. 17. Lange adopts the latter, and translates Simon Jonas.—P. 8.| 
 
638 THE GOSPEL ACCORDING TO JOHN. 
 
 ss 
 
 2 Ver. 15._[The significant difference between ἀγαπᾶν and φιλεῖν Which runs through this section, cannot well be ren. 
 dered in English, unless we translate φιλῶ σε: 1 dearly love Thee. : Lange translates ἀγαπᾶν lieben, φιλεῖν lieb haben. ἀγα- 
 πᾶν, diligere, 1s used of the higher, reverential, constant, unwavering love, such as we ought to have to God as well as to 
 man, and such as Christ had to John (ver. 20) and His church; φιλεῖν, amare, Mivans personal, emotional love and friendship. 
 Yhe Vulgate renders the former always by diligere, the latter by amare and oseulari. In the Hebrew and Syriac there are 
 not the same shades of difference, but the Lord may have expressed it by an additional word or emphasis; at all events we 
 have te account for the differeace in the Greek of John. See more inthe Exec. Norrs.—P. 8.] 
 
 3 Ver. 16.—{'The difference between βόσκω (to feed, to pasture) and ποιμαίνω (from ποιμήν, to pasture, to tend, to provide 
 for, to rule, a flock or herd), is obliterated in the E.V. βόσκω occurs nine times in the N. 't., and is always translated to feed 
 in the K. V., except Matt. viii 33 (kept). ποιμαίνω occurs eleven times and is .endered to rule, or to feed. βόσκειν. βοσκή, 
 βόσκημα, victus, has reference mainly to the feeding, nourishing care (* die erniilrende Hittethitigkett,’ Meyer, Ρ. 675), and 
 applies therefore specially to the lambs, while ποιμαίνειν is more general, and covers the providing and governing activity 
 (* die fitrsorglich regieren'le Thiitighkett,” Meyer); comp. Matt. ii.6; Acts xx. 28; 1 Pet. v. 2; Apoc. ii. 27; vii. 17; xii. 5; 
 xix. 15. See the Kxsc. Norzs.—P. 8.] 
 
 4 Ver, 16.—[I1p 6 Bara, oves, sheep, is sustained in this verse by Codd. δὲ. A.D. X. F. A. A. IL, and adopted by Lach- 
 mann, Tregelles, Meyer and Lange. προβάτια. oviculae, little seep, sheeplings, Schii fle‘, (which is the proper reading in 
 ver. 17, see note 5) has the authority of B.C, and is adopted by Tischendort, Alford and Westcott; the last, however, gives 
 πρόβατα in ths margin. The difference between ἀρνία, πρόβατα, προβάτια is significant ; see the Exee. Norrs.—P. 8. 
 
 5 Ver. 17.--- Προβάτια, Tischendorf, in accordance with Codd. A. C. [Lachmann reads πρόβατα, with δὲ. D. X. text. rec., 
 but Tischendorf, Tregelles, Alford and Westcott adopt προβάτια with A. B.C., Syr.; comp. Ambrose (quoted by Tisch,): 
 pasce cgniculos mens, pasce agnos mens, pasce oviculas meas). If προβάτια were better sustained in ver. 16, and πρόβατα in 
 
 ver. 17, there would be a beautiful rising climax : little lambs, sheeplings, sheep.—P. 8.] 
 
 EXEGETICAL AND CRITICAL. 
 GENERAL REMARKS. 
 
 The following transaction manifestly has refe- 
 rence to the three-fold denial of Peter, and takes 
 the form of an apostolico-ethical trial, its object 
 being the re-institution of that disciple. 
 
 [It is well to reac the questions of our Lord, 
 the answers of Peter, and the commands of 
 Christ in parallel columns: 
 
 Questions. Answers. 
 
 I. ᾿Αγαπᾷς pe πλεῖον Nai, Κύριε, od οἶδας 
 τούτων; ὅτι φιλῶ σε. 
 
 Il. "Ayamwac pe; Nai, Κύριε, σὺ οἶδας 
 ὅτι OLAG σε. 
 
 Ill. Φιὴεῖς μὲ; Κύριε, π ά ντ a σὺ οἷ- 
 
 δας, σὺ γινώσκεις 
 ὅτι φιλῶ σε. 
 Commands. 
 I. Βόσκε Ta apvia μου. 
 ; < , 
 Il. Ποίμαινε τὰ πρόβατά μου. 
 
 Ill. Βόσκε τὰ, προβάτιά μου.-'Ῥ. 8.1 
 
 The first consideration of significance is the 
 THREE-FOLD INQUIRY OF Jesus together with THE 
 THREE REPLIES OF PeTER,—the counterpart of the 
 three-fold temptation and denial. [This allu- 
 sion (comp. ch. xiii. 88) is acknowledged by Au- 
 gustine (-‘ redditur neyationi trine trina confessio, 
 neminus amori lingua serviat quam timori”), Wet- 
 stein (‘‘ut illi occasionem preberet, triplicis abne- 
 gationis maculam triplici professione eluendi”), Ben- 
 gel (who, in his brief, pointed way, remarks to 
 TO τρίτον, ver. 17: ‘*numerus decretorius”’), Meyer, 
 Alford, Godet, and others. It is vainly denied 
 by Hengstenberg, who strangely says (ili. 342), 
 that there is, in this whole section, not the least 
 reference to Peter’s denial, as this was com- 
 pletely done away with long before! This shows 
 the disqualification of this harsh and angular, 
 though learned and orthodox, divine to appre- 
 ciate the nice and delicately fibred constitution of 
 this Gospel.—P. 8.] 
 
 Then the THREE-FOLD ADDRESS, ‘* Simon, son of 
 Jonas [ John, see Text. Norn —P. 5.1. Assuredly 
 this is not simply an expression of solemnity and 
 deeply stirred love (Meyer),—it isintended as a 
 reminder of the natural descent and weakness 
 of Peter which were productive of his fall; this 
 meaning results surely from the antithesis, Matt. 
 
 xvi. 17, 18: Simon, son of Jonas [John], and Peter, 
 (see Comm. on Matthew, chap. x. and chap. xvi.). 
 
 Farther the snapinas of the thrice-repeated 
 QUESTION: 
 
 (1) First, **Zovest thou Me more than these love 
 Me,”—with reference to the vow of Peter: 
 “ Though all should be offended in Thee,” ete.; then 
 the simple: ‘‘Zovest thou Me?” for the second 
 and the third time. 
 
 (2) The change ἀγαπᾷς με; ἀγαπᾷς με; φιλεῖς με" 
 t.e. “ἸΤιονοδύ thou Me (ethically)?” “Art 
 thou attached to Me as a friend (personally) ?”’ 
 The last question a searching entering into the 
 twice-repeated assurance of Peter: φιλῶ ce. 
 
 Still farther the answers of Peter. After the 
 first question, he avoids the danger of setting 
 himself above his fellow-disciples, by evading the 
 comparative in Jesus’ question; on the other 
 hand he specializes the ἀγαπᾷς pe by replying: 
 φιλῶ oe. It is a modification, in which he ex- 
 presses himself partly with more humility. partly 
 with more fervor, as if he meant to say: though Γ 
 should be wanting in the divine measure of love 
 that belongeth to Thee, I nevertheless am perso- 
 nally attached to Thee from the bottom of my 
 heart. He answers the second question in the 
 same manner. At the third question of Jesus, 
 he is grieved that Jesus asks him for the third 
 time: φιλεῖς we; and strengthens his former de- 
 clarations, <‘‘ Lord, Thou knowest ui!’ by the 
 word: ‘ Lord, Thou knowest ALL THINGS, Thou 
 knowest that I love Thee.” 
 
 Of a very special significance, however, are the 
 three DELIVERANCES of the Lord in reply to the’ 
 three answers of Peter: 1. βόσκε τὰ ἀρνία 
 pov, 2.moiparve TG wpdéPaTa pov, 3. 
 Béoke Ta προβάτιά μου. Thenice, and yet 
 important gradations in the distinction between 
 ἀρνία, lambs, and πρόβατα, full-grown sheep, and 
 προβάτια [see the Text. Nores], full-grown sheep 
 which are, nevertheless, to be treated tenderly 
 like lambs: and the distinction between βόσκειν, 
 to lead to pasture, to provide with food, and 70 ta i- 
 νειν, to guide and govern asashepherd. The first 
 and most necessary thing (intellectually it is also 
 the easiest, though it presents peculiar difficul- 
 ties to an imperious, high-soaring mind) is this: to 
 provide the lambs, ὁ. e., those of tender age in 
 the faith, with spiritual sustenance, to lead them 
 to the spiritual pasture (the office of a catechist). 
 It is more difficult to guard and guide the full- 
 grown sheep,—mature Christians,—to make them 
 
CHAP. XXI. 15-19. 
 
 seek the right pasture, find the true spiritual 
 food; most difficult of all: to offer to these full- 
 aged members appropriate spiritual food. 
 
 The Romish Peter has made a Kkataxvpreverv® of 
 the βόσκειν and ποιμαίνειν; he has treated the 
 προβάτια as ἀρνία, and has so thoroughly forgotten 
 the instruction to provide spiritual nourishment 
 for the πρόβατα, even as βόσκων, as to have, on 
 the contrary, continually withdrawn such nour- 
 ishment from them more and more, and forbidden 
 it under various penalties. 
 
 Ver. 15. Simon, son of John [Σίμων 
 Ἰωάννου. Lange reads Jonus; but see my 
 Text. Norns and Comm. on Matthew xvi. 17, p. 
 295, footnote.—P.S.] The objections of Meyer 
 and even Tholuck: ‘* Yet not as though the apos- 
 tolic name were refused him (De Wette, Stier),”’ 
 are without proof. According to them, the 
 thrice-repeated address, ‘‘ Simon, son of Jonas ” 
 [John], is merely expressive of solemnity. Solem- 
 nity, however, is always given with the momen- 
 tous thought. [Godet agrees with Lange, who 
 is right, that the address Simon, son of John, is in- 
 tended to recall his natural character as distinct 
 from that implied in his new and official name 
 Simon Peter. So also Alford: ““Σήμων ᾿Ιωάννου a 
 reminiscence probably of his own name and 
 parentage, as distinguished from his apostolic 
 name of honor, Cephas, or Peter, see chap. i. 43. 
 Thus we have &. Bapiwva, Matt. xvi. 17, connected 
 with the mention of his natural state of flesh and 
 blood, which had not revealed to him the great 
 truth just confessed—and Luke xxii. 31, ‘Si- 
 mon, Simon,’ when he is reminded of his natural 
 weakness. See also Mark xiv. 37, and Matt. 
 xvii. 25, where the significance is not so plain.” 
 —P. 8.1 
 
 Lovest thou Me more than these [ἀγα - 
 πᾷς μὲ πλέον TOVTwWY].—Strange interpre- 
 tation: Than these things, namely those apper- 
 taining te a fisher’s life, τούτων construed as 
 neuter (Bolten). The reference of the expression 
 to Peter’s setting up of himself above his fellow- 
 Apostles, Matt. xxvi. 83, is groundlessly denied 
 by Meyer. [Bengel: Antea Petrus se plus his 
 prestiturum dixerat (Matt. xxvi. 83), nune autem 
 simpliciter dicit ‘amo te;’ non addit, ‘plus his.’”” So 
 also Godet.—P. 5.1 
 
 Thou knowest that Ilove Thee [Ναΐ, 
 Κύριε, σὺ oidag ὅτι φιλῶ σε].--Φ ελῶ 
 o«—threefold expression of humility: 1. No 
 making of comparisons. 2. Appeal to the know- 
 ledge of Christ. 38. Choice of the term of per- 
 sonal attachment. 
 
 [Observe that the Lord twice asks ἀγαπᾷς με, 
 and once φελεῖς με, while Peter three times as- 
 sures the Lord 6126 σε. Onthe difference of the 
 two terms, see the Text. Nores, and Dr. Lange’s 
 preceding general remarks, to which I will add 
 those of a few other commentators. Meyer: 
 ‘¢Peter in his answer puts in the place of the 
 ἀγαπᾷς (dilizis) of the question, the expression of 
 the personal heart-motion φιλῶ (amo, comp. xi. 3, 
 5; xx. 2), in justice to his inmost feeling.” A1- 
 ford: ‘The distinction between ἀγαπᾶν and 
 φιλεῖν must not here be lost sight of, nor must we 
 superficially say with Grotius, ‘ Promiscue hic 
 
 * [In the face of the expression of Peter to presbyters and 
 bishops, not to lurd tt over God’s heritage. but to feed the flock 
 and to be ensamples to it (1 Pet. y. 2, 3).—P. 8.] 
 
 639 
 
 usurpavit Johannes ἀγαπᾶν et φιλεῖν ut mox βόσκειν 
 et ποιμαίνειν (see below.). Negue hic querende 
 sunt sublititates.” If so, why do the Lord’s two 
 first questious contain ἀγαπᾷς, while Peter's an- 
 swers have g:AO—whereas the third time the 
 question and auswer both have φιλεῖν This 
 does not look like accident. The distinction 
 seems to be that ἀγαπᾶν is more used of that 
 reverential love, grounded on high graces of 
 character, which is borne towards God and man 
 by the child of Gol;—whereas φιλεῖν expresses 
 more the personal love of human affection. Peter 
 therefore uses a less exalted word, and one im- 
 plying a consciousness of his own weakness, but 
 ἃ persuasion and deep feeling of personal love. 
 (Hence it will be seen that in the sublimest re- 
 lations, where, all perfections existing, love 
 can only be personal, φιλεῖν only can be used, see 
 chap. v. 20). Then in the third question the 
 Lord adopts the word of Peter’s answer, the 
 closer to press the meaning of it home to him.” 
 Godet: ‘Leterme ἀγαπᾶν indique amour com- 
 plet, profond, éternel, lemot φιλεῖν designe le 
 simple attachement personnel, Vinclinaiion affectueuse. 
 Ce dernier sentiment, i (Pierre) se Vattribue sans 
 hésiter.” Wordsworth: ‘* Formerly Peter had 
 professed ἀγαπᾶν, but it proved to be only a short- 
 lived φιλεῖν. Now he only professes φιλεῖν, but 
 Christ knows that it will be a long-lived ἀγαπᾶν, 
 an ἀγάπη in old age (ver. 18), an ἀγάπη stronger 
 than death.”—P. 8.] 
 
 Feed My little lambs. [Or lambkins (ἀρνίον 
 dimint. of ἀρήν), Βόσκε τὰ ἀρνία μου, Pasce 
 agnos meos. Christ speaks thus as the Arch- 
 Shepherd (ἀρχεποιμήν (1 Pet. ν. 4). Comp. here 
 ver. 16: Ποίΐμαινε (a more comprehensive 
 term which includes βόσκειν) τὰ πρόβατά μου, 
 Custodi oves meas, Tend My sheep; and ver. 17: 
 Booke τὰ προβάτιά μου, Pasce oviculas 
 meas, Feed My sheeplings. See Text. Nore. How 
 Peter understood the Lord’s trust, he shows him- 
 self, 1 Pet. v. 2, 38.—P. S.]—Love to Jesus, 
 therefore, is the condition of the pastoral office 
 to which he is now re-appointed. We may not, 
 with Tho'uck, obliterate the distinction of βόσκειν 
 and ποιμαΐνειν. Ποιμαίνειν is undoubtedly akin 
 to regere (Bellarmine and Corn. a Lapide), but in 
 an evangelical sense.—Td ἀρνία, Rev. vy. 6; not 
 synonymous with τὰ πρόβατα, as Tholuck is in- 
 clined tosuppose. The distinctions of Bellarmine 
 and other Roman Catholic exegetes, according to 
 whom the lambs denote the laity, the sheep the 
 clergy, must undoubtedly be rejected; that dis- 
 tinctions do exist, however, is proved even by 
 Is. xl. 11, and the distinction between immature 
 and mature believers is obvious (Euthym. Zig., 
 Wetstein and others); it suffers no diminution 
 by the reading τὰ προβάτια in the third injune- 
 tion, but only still further modification. Luth- 
 ardt’s interpretation: The tending of individuals, 
 care of the whole flock, training up of individuals 
 for the whole fiock, is etymologically unfounded. 
 
 [Alford likewise insists on the nice shadings 
 of meaning in the terms here used (on which see 
 Text. Nore): ‘* We can hardly with any deep 
 insight into the text hold βόσκειν and ποι- 
 μαίνειν to be synonymous (Grot. above, Liicke, 
 De Wette, Trench), or ἀρνία, πρόβατα, and προ- 
 Baria. The sayings of the Lord have not surely 
 been so carelessly reported as this would assume. 
 
640 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Every thing here speaks for ear ae of mean- 
 ing. ‘The variety of reading certainly makes it 
 difficult to point out exactly the steps of that gra- 
 dation, and unnecessary to follow the various 
 interpreters in their assignment of them: but 
 that there ἐδ such, may be seen from Isa. xl. 11: 
 1 John ii. 12, 13. Perhaps the feeding of the 
 lambs was the furnishing the apostolic testimony 
 of tae resurrection and facts of the Lord’s life on 
 earth to the first converts; The shepherding or 
 ruling ‘he sheep, the subsequent governmeni of 
 the Church as shown forth in the early part of 
 the Acts; The /eeding of the προβάτια, the choicest, 
 the loved of the flock, the furnishing the now 
 maturer Church of Christ with the wholesome 
 food of the doctrine contained in his Mpistles. 
 But those must strangely miss the whole sense, 
 who dream of an exclusive primatial power here 
 granted or confirmed to him. A sufficient refu- 
 tation of this silly idea, if it needed any other 
 than the ἐλυπήϑη of this passage, is found in the 
 συμπρεσβύτεροι of 1 Pet. v. 1, where he refers 
 apparently to this very charge: sce note on 
 Matt. xvi. 11 ἢ. Wordsworth: ‘The command 
 Booke, pasce, is repeated: it stands first and last, 
 (vers. 15, 17) with ποίμαινε between, ver. 16. To 
 provide wholesome food for Curist’s sheep and 
 lambs is the first and last thing: the love of the 
 shepherd who tends, and leads, and guards, and 
 lays down his life for the flock, is the central 
 spring of all, which shows itself in outward acts.” 
 Godet rightly refers βόσκειν to the feeding of the 
 flock, ποιμαίνειν to the general direction. The 
 diminutives ἀρνία, lambkins, and προβάτια, sheep- 
 lings, are expressive of the tender affection of the 
 Arch-Shepherd for His flock; comp the term 
 Texvia, Chap. xiii. 33. See also Bengel on vers. 
 15 and 16, who refers ἀρνία, προβάτια and πρό- 
 Para to the different stages in Peter’s public life, 
 anl in the history of the Church.—P. 5.1 
 
 Wier: Lovest thou Me (dearly) Ὁ--- ἐ- 
 λεῖς je; The change of expression in the 
 third question, Tholuck [like Grotius] ground- 
 lessly makes a matter of indifference, consider- 
 ing the variation of ἀγαπᾶν and φιλεῖν ag unin- 
 tentional. [See the remarks above.—P. S.] 
 
 Lord, Thou knowest all things [kK vple, 
 πάντα σὺ oldac, ov γινώσκεις OTe φι- 
 46 oe].—Comp. chap. xvi. 80; Acts i. 24. 
 
 Ver. 18. Verily, verily I say unto thee. 
 —Upon the solemn re-institution of Peter, fol- 
 lows the revelation of Jesus concerning the man- 
 ner of his life, and bis exode. The words of 
 Jesus give the prophecy of Peter’s future in a 
 simple life-picture of the contrast between youth 
 and old age. Peter is a vigorous man, in the 
 middle years of life, occupying, therefore, a 
 position betwixt youth and old age. The pro-. 
 phecy attaches itself to this fact, just as the con- 
 trast of youth and eld age is frequently made a 
 symbol in the Old Testament also (Is. xl. 80, 31; 
 Ez. xvi.; Hos. xi. 1). The Lord employs the 
 homeliest figure for the most mysterious disclo- 
 sure. Yet allegorical traits mingle in the figure 
 itself. That the young man girds himself, is 
 agreeable to nature ; it is likewise in accordance 
 with nature that “ἃ perfectly decrepid old 
 man’’* stretches out his hands for help and lets 
 
 * (Meyer makes a note of interrogation at this expression, 
 
 himself be sina and led by another. But the 
 traits: Thou didst walk, asa young man, whither 
 thou wouldest, as an old man thou shalt be led 
 whither thou wouldest not, in themselves point 
 to the prophetic meaning. 
 
 John gives the interpretation of the saying in 
 ver. 19; he refers it to the martyrdom of Peter. 
 This is Ne centre of the dark, significant saying; 
 a meaning, however, that was not fully disclosed 
 until Peter’s martyrdom took place. It was, 
 however, intended that this saying should pri- 
 marily furnish Peter himself with a leading 
 thought, and this thought is undoubtedly a word 
 concerning the development and future of Peter’s 
 spiritual man—presented under the figure of 
 the natural life—connected with the intimation 
 of a fate big with suffering. Tholuck justly 
 remarks that if the simile be intended to refer 
 solely to the martyrdom of Peter, the protasis, 
 
 | the clause treating of his youth, seems really 
 
 idle; and also incongruous, inasmuch as it indi- 
 cates a whole period of his life, while the apo- 
 dosis touches upon a moment only. But if, 
 finally, in accordance with our conception, the 
 Epilogue present a more general life-picture of 
 the Church of Christ in the contrast of the Pe- 
 trine and the Johannean type, then the saying 
 will have a further application to the Petrine 
 form of the Church. 
 
 When thou wast younger [ὅτε ἧς ved- 
 rTepoc|.—Meyer adds: **than now.” The words 
 however simply dencte, doubtless, the younger 
 man, characterizing him with the collateral idea 
 of one youthfully strong, enterprising, self- 
 willed. According to Meyer, the middle state 
 of Peter is left uncharacterized. Its character, 
 however, is that of transition, of gradual trans- 
 formation from youth to old age. If, indeed, 
 we here find only the martyrdom predicted, 
 neither does the figure of the younger man con- 
 stitute a trait of character. It undoubtedly de- 
 notes, however, the youthful conduct of Peter in 
 his discipleship; not his state before he came to. 
 Christ (Gerh., Luthardt); nor does it include 
 his present time of life. He girded himself in 
 the acts of self-will of which the evangelical 
 history testifies; he finally in self-will trod the 
 way of denial. 
 
 But when thou hast grown old [ὅταν 
 δὲ γηράσῃ ς], literally, gray.—Indicative at 
 once of the last stage of Christian development 
 (1 John 11, 13) and of Peter’s life’s evening (2 
 Pet. i. 14). 
 
 Thou wilt stretch forth thy hands [ἐκτε- 
 νεὶς τὰς χεῖράς oov}].—An old man stretches 
 out his hands for help foreign to himself. Ac- 
 cordingly, the outstretching of the hands is forth- 
 with a symbol of submission to the power of 
 another. The Christian grown gray in the faith 
 resigns himself utterly to the leading of the 
 Lord. (Acts xx. 22.—‘*When I am weak, then 
 am Istrong”’). The aged Apostle carried out 
 this submission by a submission to the power of 
 Roman authority, in which God ruled over him. 
 The term ἐκτενεῖς τὰς χεῖράς cov has, 
 by the Church Fathers and some moderns, been 
 referred to the extending of the hands on the 
 
 as if those who were not perfectly decrepid did also suffer 
 themselves to be dressed and girded by others.) 
 
CHAP. XXI. 15-19. 
 
 ————— 
 
 cross (Maier, De Wette, Hilgenfeld, and others) ; 
 similarly, the girding has "been considered to 
 mean the binding upon the cross (Tertullian*), 
 or the girding of a cloth about the loins. This 
 view is contradicted by the fact that the leading 
 
 away does not occur until after the stretching | 
 
 forth of the hands. The effort has been made 
 to meet this objection by the remark (Casaub., 
 Wetst. and others) that cross-bearers, on being 
 led forth, had their hands bound to the two sides 
 of the cross. But this usage was not customary 
 in the provinces. We need but hold fast this 
 truth, namely, that the stretching forth of the 
 hands, as a symbol of submission to another’s 
 power, is once more significantly and plastically 
 reflected in the outstretching of the hands of a 
 crucified martyr. The whole occurrence is, in 
 reality, a single life-picture. 
 
 And another [καὶ a@A/A0¢].—The other un- 
 qualitied: it is the figure of the objective might 
 of Divine Providence, ruling through human in- 
 struments (John xix. 11).—Wié£ill gird thee 
 [ζώσει oe].—Make thee ready for thy last 
 journey ;—in accordance with the figure of bind- 
 ing: he will fetter thee (the symbolical act 
 Acts xxi. 11 means also, it is probable: the 
 girdle, as the symbol of. free will, shall be 
 changed into a fetter, as asymbol of the unfree 
 
 will of a prisoner).—And will lead thee: 
 
 [καὶ oioer].—That objective, earnest guidance 
 which puts an end to self-will; more closely 
 defined, apparently the leading away to martyr- 
 dom. Is a leading tothe death of the cross 
 distinctly intended? (Calvin, Beza, and others). 
 Meyer finds only a violent death symbolized. 
 However, it was the word of the Master, whose 
 violent death had just consisted in crucifixion, 
 and who had now purposely selected the figure 
 of the outstretching of the hands, in order to 
 express submission to the extremest fate. And 
 death upon the cross was just this (‘* Even the 
 ἐξεπέτασα τὰς χεῖράς pov, Is. lxv. 2, is referred 
 by Barnabas, Ep. chap. xii.; Justin, Dial.c. Tr. 
 C. 97, to the crucifixion of Christ: Tholuck). 
 Whither thou wouldest not [ὅπου οὐ ὃ ἔ- 
 Aecc], ἴ. ὁ. not as regards thy inner lifeand new 
 man, which latter has just been active in the 
 stretching forth of the hands, but as regards the 
 old, expiring self-will of the natural life; comp. 
 the legend of Peter’s flight from prison at Rome. 
 Calvin: Nunquam enim tam soluto affectu obsequi- 
 mur deo, quin caro velut funiculis quibusdam in 
 contrarium nos retrahat. Augustine: Hunc invenit 
 exitum tlle negator et amator; presumendo elatus, 
 negando prostratus, flendo purgatus, confitendo pro- 
 batus, patiendo coronatus.—(The interpretation 
 of the entire passage by Gurlitt and Paulus as 
 a prophecy of actual senile weakness hardly 
 needs mention). 
 
 Ver. 19. Signifying by what manner of 
 death [σημαίνων ποίῳ ϑανάτῳ].---Α Johan- 
 nean expression, comp. chap. xii. 83; xviii. 32. 
 By what (a) death,—bringing to view not only 
 the kind of death, as martyrdom, namely, but 
 also the distinguished species of that death, 
 According to Tertullian (Scorp. 15, De Preser. 35, 
 
 *[Scorp.15: “ Tune Pelrus ab altero vincitur, cum ecruct 
 adstringitur.’ Comp. the traditionary account of Peter's 
 Martyrdom in Euseb., 11. 25; L1I.1, and the notes of Heini- 
 chen.—P. 8.] 
 
 41 
 
 641 
 
 jand Euseb. 17. 1. II. 1), Peter was crucified. 
 | When John wrote, the crucifixion of Peter (67, 
 [οὐ 68 A.D.) must already have been an event 
 ' in ecclesiastical history well known in the Chris- 
 |tian churches. Had Peter still been living, John 
 would not thus have publicly interpreted the 
 |dark saying of Christ, even though he were 
 |himself perfectly cognizant of its meaning.— 
 | He was to glorify God [δοξάσει τὸν Θεόν]. 
 —Martyrdom has a reflex lustre from the crucial 
 death of Christ; it redounds in a peculiar de- 
 |gree to the glory of God. Hence the expres- 
 sion: δοξάζειν τὸν Θεόν was later a customary 
 iterm for martyrdom (Suicer, Zhes, i. p. 949). 
 | [To suffer for Christ is to glorify God; but there 
 /is ἃ martyrdom of life as well as of death; by 
 the former John, by the latter Peter and Paul 
 glorified God.—P. 8.1. 
 
 Pollowme. [Ακολούϑει μοι. This, ina 
 | wider sense, is the sum and substance, the begin- 
 |) ning and end of Christian life, as an imitation οὗ 
 |the life of Christ in its sinless perfection, its 
 divine-human character, its prophetic, priestly, 
 and kingly office, and in its states of humilia- 
 | tion and exaltation from the cross to the crown. 
 |—P.S.] Comp. chap. xiii. 36. Different inter- 
 | pretations: 
 
 1. Follow me in doctrine and till death (Cyril, 
 Theophylact) ; 
 
 2. In the death of the cross (Euthym.) ; 
 | 8. Ina martyr’s death (Meyer); 
 | 
 
 4. As ecumenical bishop or teacher (Chrysos- 
 
 tom) ; 
 : 5. Reference at once to the guidance of the 
 | Church and to martyrdom (Ewald); 
 | 6. The words are to be taken literally: The 
 | Redeemer leads the disciple aside in order to a 
 ‘confidential communication (Kuinoel, Paulus, 
 | Thol., and others). Meyer in objection to this 
 | view: The words would thereby be stripped of 
 ' all significance. 
 
 | The first question to be asked is, what they 
 :mean when considered in connection with the 
 | context; this done, the immediately subsequent: 
 | Peter turned himself about and saw, etc. 
 | following [ἐπιστραφεὶς ὁ Πέτρος βλέπει 
 τὸν μαϑητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκο- 
 Ιλουϑοῦντα, ver. 20] is decisive in favor of the 
 | primarily literal sense. It is to be considered, 
 moreover, that Peter could not understand this 
 | saying of Jesus as distinctly referring to mar- 
 |tyrdom, if he did not understand: the previous 
 ; Saying as referring to the same. We suppose, 
 however, the significance of this literal sense to 
 have lain in the fact that Jesus retired to the back- 
 i ground of the scene, as if for departure to the 
 ; invisible world, and hence that the summons to 
 i Peter was a trial. The literal expression, there- 
 | fore, has likewise a symbolical background. He 
 | must prepare himself for the possibility of the 
 ‘immediate decision of his fate; ὁ. 6. stand a test 
 | of absolute submission. (Leben Jesu, ii. pp. 17, 
 19. Luthardt). This assumption does not ex- 
 |clude the design of a further communication. 
 |On the contrary, such a communication was 
 | probably intended, since the imminent walk 
 | could not be a merely symbolical one. Had the 
 | communication, however, as strictly confidential, 
 been designed to exclude John, that disciple 
 | would doubtless not have followed too. 
 
DOCTRINAL AND ETHICAL. 
 
 1. The re-instatement of Peter in his ministry, a 
 life-picture of the appointment of the ecclesiasti- 
 cal ministry in general, as the first ground-form 
 through which Christ wills to be present in His 
 Church in the world, and by means of which He 
 chooses to rule in the Church. 
 
 a. Livery calling and institution [ordination] 
 is in reality a re-reception and re-instatement, no 
 man having kept his gift of grace pure, and him- 
 self clean from denial. 
 
 _ 0. Every calling pre-supposes a previous disci- | 
 pleship, experience of Christ, leading, humilia- | 
 
 tion, and refreshment. 
 
 c. Every calling takes place in an assembled 
 apostolic congregation of believers. 
 
 d. No calling ensues without previous trial 
 (Examen rigorosum.) 
 
 e. The main question is always the question of 
 Christ: ‘*‘Lovest thou Me?” with a forbearing 
 recollection of the old nature (‘‘Simon, son of 
 Jonas’’), its errors and dangers. Love to Christ 
 is the decisive fundamental condition of the 
 pastoral office. 
 
 f. To the ethical love for Christ, resting upon 
 
 piety (ἀγαπᾶν), there must be added a personal | 
 
 love for Him, resting upon historically grounded 
 knowledge (φιλεῖν). 
 g. The trial must lead the examinate to earnest 
 
 self-examination, resulting in his confusion and | 
 
 sorrow ; it must make him certain of his love for 
 Christ and of his vocation, occasioning prayer- 
 ful appeal on his part to Christ’s privity to the 
 condition of his soul. 
 
 h. It must be proved from the first that, with 
 all his certainty of his vocation, he renounces all 
 self-upliftment above those who are called along 
 with him (he consequently renounces pride, envy, 
 rivalry, false human emulation). The examiner, 
 however, must know that he is to act by order of, 
 and in the spirit of, the Lord. 
 
 Finally, institution [the act of installation or 
 investment] has, above. all things, to give 
 prominence to the feeding of the lambs, the 
 
 catechising of those of tender age, the prelimi- | 
 
 nary condition of which is the missionary halieu- 
 tics [aptness to fish for men]. Only on this basis 
 does it become an introduction into the real pas- 
 torate or presbyterial episcopate, or into the offiee 
 of guiding the sheep, ὃ. 6. the adult Church. 
 Neither can it stop at this, howevery it finally 
 becomes an installation in the evangelical Doc- 
 torate, the providing of the sheep, as adult 
 sheeplings that need the spiritual nourishment of 
 advanced knowledge, with strong meat, 1 Cor. iil. 
 Z; Heb. v. 12,13. See Ex. Nore 1. 
 
 2. An ecclesiastical ministry that exalts itself 
 above other ministries (*‘more than these’) ; 
 that fails to hold fast the love of Christ as its 
 fundamental condition, that pretends to regard 
 Christ’s sheep (My lambs, My sheep, My sheep- 
 lings) as its own, that chooses to know of tmama- 
 ture lambs only, not of mature sheep, and that de- 
 sires but to lead (ποιμαίνειν) the whole flock. or 
 rather to exercise lordship over it from on-high 
 (κατακυριεύειν), not to feed it (βόσκειν) in the 
 green meadows of evangelical knowledge, does 
 by these characteristics prove itself a som- 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 bre antitype or caricature of the Petrine eccle- 
 siastical ministry. 
 
 ὃ. The gradation of evangelical functions in- 
 dicated by Christ, is not to be a gradation of 
 hierarchical dignities; this is proved by the fact 
 ;that Peter is forced to evade, as a temptation, 
 the question: ‘ Lovest thou Me more than these?’ 
 But if anything ought to establish a hierarchical 
 gradation, it would be the declaration, ‘I love 
 Thee better than others ;’ but not: ‘Thou hast 
 i granted me prerogatives above others,’ or, ‘The 
 heathen world-city of Rome will give me these 
 prerogatives,’ or, The reminiscence, called up by 
 the ἀρνία, of the old prerogatives of the Levitie 
 high-priests or the Roman pontifices. But who 
 would dare declare unto the Lord: ‘I love Thee 
 better than all others ?? Moreover, the institution 
 of Peter is a re-instatement, of which, in this 
 solemn form, only he, as the fallen one, had 
 need, in order toa full restitution to the apos- 
 tolic circie which, in general, had received the 
 new sanction of the old calling on the very first 
 Easter-evening (chap. xx. 21). 
 
 Hence this formal explication of the Petrine 
 ministry is likewise an explication of the minis- 
 try received by all the Apostles. It applies to 
 all the officially called servants of Christ to the 
 end of time. 
 
 4. The announcement of Peter's destiny, which 
 succeeded the sanction of his calling, was pri- 
 |marily a prophetic revelation, to the efiect that 
 he was called to follow Christ in His sufferings, 
 and that he should be trained up by the guidance 
 of God, It further proved to be a more decided 
 announcement of his martyrdom. Inaccordance 
 with the symbolical character of this Chapter, 
 however, it is at the same time a life-picture of 
 the leading which the Lord bestows upon every 
 individual servant in his vocation; finally, in 
 its most universal application it is also, we doubt 
 not, a prophecy that the official Chureh will 
 incur judgment previous to the coming of the 
 Lord. See Matt. xxiv. 48; 2 Thess. ii. 4; Rev. 
 xii. 1; Comp. Chap. xvii.; Chap. xix. 7; Chap. 
 loxiti. Το Comp ever. alle 
 | 5. Follow Me. One of the most mysterious 
 | 
 | 
 
 moments in the whole resurrection-history. In 
 a symbolical act, Peter must follow the Lord into 
 the background of the scene, as if he were now 
 to be translated with Him from the visible earth 
 across the boundaries of the spirit-realm. Thus 
 is the unconditional following, the readiness for 
 death, of the servant of Christ, presented in a 
 symbolical act. The type of martyrdom in the 
 Church. See Exra. Nore in loc. 
 
 HOMILETICAL AND PRACTICAL. 
 
 See the Docr. Notes. The ecclesiastical 
 ministry after Christ’s heart.—Apostolie ordi- 
 nation after Christ’s example.—How the Lord 
 hath made Simon (son of) Jonas to be Simon 
 ‘Peter again.—The ministerial vocation in the 
 | Church conditioned by a holy examination: 1. 
 | By three questions in one. Infinite importance 
 (always: Lovest thou Me?); 2. by one question 
 jin three. Perfect distinctness. —Love for Christ 
 the decisive characteristic of His called servant : 
 1. As the condition of the recognition that His 
 (His sheep) are His; 2. as the condition of true 
 
CHAP. 
 
 XXI. 15-19. 643 
 
 discrimination between lambs and sheep, as 
 likewise of the sheep as sheep and as sheeplings 
 (as adults and yet as having to be led further. 
 Rightly dividing the word; ὀρϑοτομεῖν 2 Tim. 
 ii. 15); 3. as the condition of true pastoral 
 fidelity (in which a single ποιμαίνειν is accom- 
 panied by a twice-repeated /doxew).—The right 
 examination of the official spirit must be to it an 
 occasion of self-examination (and so of confusion, 
 
 prayer, certitude of self).—Peter’s humility, the | 
 
 first token of his ripeness for the ministry,—his 
 love for Jesus, the second,—his knowledge of 
 Christ as the Trier of the heart, the third,—but, 
 however, his love for Jesus, the one and all (as 
 
 the root of his humility and of his knowledge). | 
 
 —Why no question is made of faith in this 
 transaction. 
 
 developed form: 1. In the form of humility, 2. | 
 
 of love, 3. of knowledge.— Verily, verily: On the 
 
 ministry in respect of its youthful, and in respect | 
 
 of its matured, character (girding one’s self, 
 choosing one’s own ways, making great preten- 
 sions; denying one’s self, suffering one’s self to 
 be led, submitting to the guidance of the Lord). 
 —Christ the Master of His servants: 
 establishment of their vocation; 2. in the fore- 
 sight of their fate. —How the right conduct of the 
 
 ministry should approve itself a government in | 
 
 which Christ wills tobe present with the Church: 
 1. Christ in His works; 2. Christ in His suffering. 
 —How the whole business of a servant of Christ 
 
 is comprehended in the business of fullowing | 
 
 Christ.—How Christ will be present with the 
 Church and the world in the following of His 
 people [in His people’s imitation of Him]. 
 Starke: Hepincger: But what shall a shep- 
 herd of the sheep do without love? such [as are 
 without love] are thieves and murderers, who, 
 like the wolves, spare not the flocks. —OsianpmER: 
 The apostolic office consisteth not in worldly do- 
 minion, but in the feeding of the sheep and lambs, 
 which thing, Peter, as well as the other apostles, 
 was obliged to do, so that he consequently was 
 devoid of superiority to them, 1 Pet. v. 2, 3.— 
 Zeistus: Christ having first recommended the 
 lambs to Peter’s feeding, it results that Christian 
 teachers should consider youth and simplicity as 
 specially recommended to their care —O how 
 Jesus loves the souls of men, inasmuch as He 
 will commit them to the feeding of none but 
 those who first sincerely love Him.—Preachers 
 should distinguish between lambs and sheep, ἡ. 6. 
 children, youths and old persons, communicating 
 to each his food: to the lambs, milk, to the adult. 
 in Christianity, strong meat, Heb. v. 12 ff.—He 
 that hath sinned much, ought often to examine 
 his heart, as to whether it sincerely loves its 
 God, or whether its repentance 18: nought but 
 
 hypocrisy.—Zersrtus: Jesus is the Searcher of | 
 
 the hearts and reins—comfort thyself therewith 
 in every cross, temptation, and persecution: but 
 
 beware lest thou follow sin in thy thoughts. | 
 
 words and works, for there is nothing hid before 
 Him, nor doth aught remain unrebuked Rev. ii. 
 23.—Lanau: The Lord Jesus, by connecting the 
 question concerning love toward Him with the 
 announcement of Veter’s imminent sufferings, 
 indicates that by the willing assumption of suffer- 
 ings inflicted for His name’s sake, the sincerity 
 and faithfulness of love, and, consequently, also 
 
 Because it must be present in ἃ, 
 
 1. In the} 
 
 the steadfastness of faith, are to be proved.— 
 |GZuisius: To die for Christ’s sake, disgraceful as 
 it may appear in the eyes of the world, is equally 
 honorable and precious in the sight of God and 
 all the faithful, for thereby is God praised, Ps. 
 exvi. 15.—And sure, how can there be a death 
 more glorious than one that is suffered for God’s 
 and Ckrist’s sake, the King of all kings !—The 
 cross which believers bear for love of their Sa- 
 viour, hath a right fair name,—it is called the 
 ‘laud and praise of God, Phil. i. 20. 
 
 Geruacu: It was easier for a man like Peter 
 to act, dare, sacrifice, than to wait, suffer, pas- 
 sively stand still. Jesus therefore promises 
 him a high place in His Church, in doing 
 (and suffering; but in a doing in which he had 
 shown himself so unskilful by his denial, and in 
 a suffering which was in the extreme repugnant 
 | to his nature.—Lisco: In youth, in the fulness 
 of intellectual power, zealous (but also in many 
 |respects self-willed) activity for the Lord is 
 shown; in old age, however, manifold hind- 
 rances (but also purifications) are at work, and 
 the highest pitch of self-denial is death for 
 Christ. 
 
 BrauNne: Living love to Christ impels to the 
 most earnest participation in His work, and all 
 the knowledge of the human heart, without love 
 _to Christ, leads to craftiness and makes a mana 
 rogue. The Apostles are qualified only by their 
 love for the Saviour.—Veed My lambs—feed My 
 sheep, tender youth and vigorous age.—This, too, 
 the Lord says three times with emphasis. Love 
 makes the shepherd; Peter was to be a shep- 
 | herd, like his Lord; the Lord elevates him te 
 that office by this examination and humiliation. 
 —When he was an old man, he wrote to the 
 elders of his church (1 Pet. v. 2, 8): Feed the 
 flock of Christ, efe.—Peter bears this intimation 
 in mind in his second epistle (chap. i. 14).—This 
 | kept Peter’s enthusiasm for the Risen One young 
 i till he himself was old, for he exclaims, 1 Pet. i. 
 ὃ, 4: Blessed be God and the Father of our Lord 
 Jesus Christ, efe.—He knew that he should fol- 
 low the Lord through shame to glory; to him 
 | the cross became a token of honor.—Vigorous 
 souls are not terrified by a future full of dangers, 
 beyond the stormy night, they see the glorious 
 morning of eternity.—His life accords with his 
 | word, I Pets iv. 12, 19: 
 
 GossneR: This question is easily answered 
 with ‘‘yes:” but if we think again, many a con- 
 | sideration will present itself.—Just so much as 
 we lack in simple love, we fail of in daily bliss.— 
 If thou wouldst be a true pastor and shepherd, 
 love for Me must bring the thing about—else is 
 it impossible. For a large measure of love is 
 i needed to serve the bodies and souls of men, and 
 often to incur, in so doing, much danger, and to 
 (experience the grossest ingratitude.—Hence it 
 is the extreme of temerity to take upon one’s self, 
 or to seek, the office and ministry of a shepherd 
 in the Church of Christ, without feeling love to- 
 ; ward Jesus and solicitude for His flock.—When 
 ἃ man is still young, God hath no very high 
 | opinion of his abilities; but when one hath been 
 | longer acquainted with Him, He maketh one a 
 
 larger sharer in His sufferings.—What a doc- 
 ltrine! What a religion! The Lord prophesieth 
 | to His disciples torture and death, and inviteth 
 
 | 
 
 i 
 
644 
 
 them to follow Him, and they do follow Him! | 
 They prefer to lay down their lives rather than | 
 leave Him. | 
 Heupner: The practice of Christ was entirely | 
 different from the subsequently invented church- 
 penance, according to the canons of which, as 
 Zinzendorf says, Peter would have been forced 
 to kneel outside of: the church-door for at 
 least fifteen years.—The main thing is personal | 
 love, true, real love for the Person of Jesus. It | 
 is this very thing that many are horrified at; 
 they cannot relish it at all; they scent directly | 
 1 know not what manner of pietistic and mystical | 
 rubbish, and seek to dilute it and beat it down! 
 and circum-interpret it into a mere cold esteem, } 
 or keeping of His commandments.—The school- | 
 men apprehended the thrice-repeated feeding as 
 feeding by doctrine, by example, by hospitality. 
 The generality of men are concerned only about 
 the unimportant worldly examination, but the 
 passing of a hear(-examination before Jesus does | 
 not enter into their heads.—How utterly dis- | 
 tinct a character a man bears so long as he is | 
 bent upon being his own master; he follows his | 
 own self-will, the natural will; how different the | 
 man when his will has been taken away by grace 
 and he belongs to God. Then the self-will of 
 the flesh is entirely captive to the will of the 
 Spirit. 
 [CRAvEN: From Avaustine: Ver. 15. Our Lord 
 asked this, knowing it: He knew that Peter not 
 only loved Hiin, but loved Him more than all the 
 rest [?]. Whileour Lord was being condemned to | 
 death, Peter feared, and denied Him. But by His 
 resurrection Christ implanted love in his heart, 
 and drove away fear. Peter denied, because he 
 feared to die: but when our Lord was risen from 
 the dead, and by His death destroyed death, what 
 should he fear?—eed My lambs; Asif there were 
 no way of Peter’s showing his love for Him, but. 
 by being a faithful shepherd, under the Chief 
 Shepherd.—Ver. 17. Jesus saith unto him, Feed 
 My sheep; Asif to say, Be it the office of love to 
 feed the Lord’s flock, as it was the resolution of 
 fear to deny the Shepherd.—They who feed 
 Christ’s sheep as if they were their own, not 
 Christ’s, show plainly that they love themselves, 
 not Christ; that they are moved by lust of glory, 
 power, gain, not by the love of obeying, minis- 
 tering, pleasing God. Let us love therefore, not | 
 ourselves, but Him, and in feeding His sheep, 
 seek not our own, but the things that are His,— 
 1f we call our sheep owrs, as they [sectarists] | 
 call them. theirs, Christ hath lost His edie 
 Vers. 18, 19. Whatever be the pain of death, 
 ought to be conquered by the strength of τῶ: 
 for Him, who being our Life, voluntarily also un- 
 derwent death for us.—If there is no pain in 
 death, or very little, the glory of martyrdom 
 would not be great.—He who denied and loved, 
 died in perfect love for Him, for whom he had | 
 promised to die with wrong haste.—It was neces- 
 sary that Christ should first die for Peter’s sal- 
 vation, and then Peter die for Christ’s Gospel. 
 [From Curysostom: Vers. 15-17, If thou lovest 
 Me, have rule over thy brethren [?], show forth 
 that love which thou hast evidenced throughout, 
 and that life which thou saidst thou wouldst lay 
 down for Me, lay down for the sheep.—Ver. 18. 
 Ubrist reminds Peter of his former life, because 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 whereas in worldly matters a young man hag 
 | powers, an old man none; in spiritual things, on 
 the contrary, virtue 18 brighter, manliness 
 stronger, in old age; age is no hindrance to 
 
 'grace.—He says, Whither thou wouldest not, with 
 
 reference to the natural reluctance of the soul to 
 
 | be separated from the body; an instinct im- 
 planted by God to prevent men putting an end to 
 
 themselves. From Atcuin:. Vers. 15-17. To 
 feed the sheep is to support the believers in 
 
 |Christ from falling from the faith, to provide 
 
 earthly sustenance for those under us, to preach 
 and exemplify withal our preaching by our lives, 
 to resist adversaries, to correct wanderers. 
 [From Burxirr: Vers. 15-17. Christ puts Pe- 
 ter upon a threefold profession of his love unto 
 Him, answerable to his threefold denial of Him. 
 True repentance ought to be, and will be, as 
 eminent in thefruit and effects of it, as the saint’s 
 fall hath been.—Ministers who are called to take 
 charge of Christ’s flock, have need of much love 
 to Jesus Christ.—The best evidence of a minis- 
 ter’'s love to Jesus Christ, is his conscientious 
 care to feed, 2. e., teach, instruct and govern the 
 whole flock of Christ; lambs and sheep, weak 
 and strong; the feeblest in the fold were pur- 
 chased by the great Shepherd.—Such as would 
 be faithful in their ministerial charge, ought to 
 look upon their people as committed to them by 
 Christ Himself, as loved of Him, and committed 
 to their care by Him.—Ver, 15. Note the great 
 modesty of Peter in his réply: once he yaunted, 
 Though all men forsake Thee, yet will not 1; but 
 now his fall had taught him humility.—It is a 
 blessed thing, when we can and dare appeal to 
 God’s knowledge.—Ver. 18. The ministers of Je- 
 sus Christ, when they undertake the charge of 
 His flock, must prepare for suffering work.— 
 Whither thou wouldest not; Human nature in 
 Christ’s ministers, as well as in other men, re- 
 luctates sufferings, has an antipathy against a 
 violent death.— When thou shalt be old; The 
 timing of the saints’ sufferings is in Christ’s 
 hands.—Ver. 19. The sufferings of the saints in 
 general, and of the ministers of Christ in particu- 
 lar, do redound much to the glory of God. 
 [From M. Henry: Vers. 15-17. Herein Christ 
 has given us an encouraging instance of His 
 tenderness towards penitents, and has targht us, 
 in like manner, to restore such as are fallen with 
 a spirit of meekness.—We must notreckon it an af- 
 ‘front to have our sincerity questioned, when we 
 ourselves have done that which makes it ques- 
 tionable.—Peter was now upon his probation as 
 a penitent; but the question is not, ‘* Simon, how 
 much hast ‘how wept? How often hast thow fasted 
 and afflicted thy soul?” but, ‘*Dost thou love Me?” 
 Much is forgiven her, not because she wept much, 
 but because she loved much.—Nothing but the love 
 of Christ will constrain ministers to go cheerfully 
 through the difficulties and discouragements they 
 meet within their work, 2 Cor. v. 138, 14.—Ver. 15. 
 « Lovest thou Me more than thou lovest these, more than 
 thou lovest these persons 2”? Those do not love Christ 
 aright, that do not love Him better than the best 
 friend they have in the world. Or, ‘* more than 
 thou lovest these things, these boats and nets ;” 
 those only dove Christ indeed, that Jove Him bet- 
 ter than all the delights of sense and all the pro-~ 
 fits of this world.—‘‘Zovest thow Me more than thou 
 
CHAP. XXI. 15-19. 
 
 lovest these occupations thou art now employed 
 in? It so, leave them, to employ thyself wholly 
 in feeding My flock.” (WuirBy.)—‘ Lovest thou 
 Me more than these love Me, more than any of the 
 rest of the disciples love Me?” We should all study 
 to excel in our love to Christ; it is no breach of 
 the peace toastrive which shall dove Christ best; 
 nor any breach of good manners, to go before 
 others in this Jove.—Peter does not pretend to 
 love Christ more than the rest of the disciples did. 
 —Though we must aim to be better than others, 
 yet we must, in lowliness of mind, esteem others bet- 
 ter than ourselves; for we know more evil of our- 
 selves than we do of any of cur brethren.—Those 
 
 who can truly say, through grace, that they love | 
 
 Jesus Christ, may take the comfort of their interest 
 in Him, notwithstanding their daily infirmities. 
 —Ver. 17. It is a terror to a hypocrite, to think 
 that Christ knows all things; bat it is a comfort 
 to a sincere Chyistian, that he has that to appeal 
 to; My witness 2; in heaven, my record ts on high. 
 Christ knows us better than we know ourselves, 
 
 though we know not our own uprightness, He | 
 
 does.— Peter was grieved, when Christ asked Him 
 the third time, Lovest thou Me? Because it put 
 him 1. In mind of his threefold den.al of Christ; 
 2. In fear, lest his Master foresaw some further 
 miscarriage of his.—Vers. 15-17. The Church of 
 Christ is His flock: in this flock some are lambs, 
 young and tender and weak, others are sheep, 
 grown to some strength and maturity; the shep- 
 herd here takes care of both, and of the damds 
 first.—It isthe duty of all Christ's ministers, ¢o 
 feed His lambs and sheep; 1. Teach them; for the 
 doctrine of the Gospel is spiritual food; 2. Lead 
 them to the green pastures, presiding in their reli- 
 gious assemblies, and ministering all the ordi- 
 nances to them; 38. By personal application to 
 their respective state and case; not only day meat 
 before them, but feed them with it, that are wilful 
 and will not, or weak and cannot, feed ‘themselves. 
 — When Christ ascended on high, He gave pastors ; 
 left His flock with them that loved Him, and 
 
 would take care of them for. His sake.—Simon | 
 
 Peter ; a commission given to one convicted of a 
 crime is supposed to amount to a pardon.—Ver. 
 18. When trouble comes, we are apt to aggra- 
 vate it with this, that it has been otherwise; and 
 to fret the more at the grievances of restraint, 
 sickness and poverty, because we have known the 
 
 sweets of liberty, health, and plenty. But we} 
 
 may turn it the other way, and reason thus with 
 
 ourselyes: ‘“‘ How many years of prosperity have | 
 
 I enjoyed more than I deserved and improved!” 
 
 —Ver. 19. There is one way into the world, but | 
 
 many ways out, and God has determined which 
 way we shall go.—It is the great concern of 
 every good man, whatever death he dies, to glo- 
 rify God in it.—When we die patiently, submit- 
 
 ting to the will of God; cheerfully, rejoicing in | 
 hope of the glory of God; and usefully, witness- | 
 
 ing to the truth and goodness of religion, and 
 
 encouraging others, we glorify God in dying.— | 
 
 Follow Me; Expect to be treated as I have been, 
 and to tread the same bloody path that I have 
 trod before thee; for the disciple is not greater 
 than his Lord,—They that faithfully follow Christ 
 in grace shall certainly follow Him to glory. 
 [From Scorr: Vers. 15-17. Our Lord will 
 readily pardon the sins of His believing servants: 
 
 645 
 
 | but He will rebuke them, in one way or other ; 
 'that they may be more sensible how greatly He 
 | abhors their offences, notwithstanding His merey 
 : to their souls. —Those who ‘love the Lord Jesus 
 in sincerity,’ have a consciousness of it, not- 
 withstanding all their defects.—Those who have 
 | been greatly tempted, and have had humiliating 
 'experience of their frailty and sinfulness, and 
 who have had much forgiven them, generally 
 | prove the most tender and attentive pastors, and 
 the best guides of young converts.—The Lord 
 often leaves those whom He loves to pass through 
 painful conflicts, as well as much experience of 
 
 | His compassion, in order to render them more 
 gentle to their weak brethren, and the lambs of 
 
 | His flock. 
 
 [From A Piarn Commentary (Oxford): Ver. 
 15. ᾿Αγαπᾶς we; Lovest thou Me? ‘At this mo- 
 ment, when all the pulses in the heart of the 
 / now penitent Apostle are beating with an earnest 
 | affection toward his Lord, this word on that 
 Lord’s lips sounds too cold. Besides the ques- 
 tion itself, which grieves and hurts Peter, there 
 is an additional pang in the form which the 
 question takes, sounding as though it were in- 
 tended to put him at a comparative distance from 
 his Lord, and to keep him there; or at least, as 
 not permitting him to approach so near to Him 
 as he fain would. He therefore in his answer 
 substitutes for it the word of a more personal 
 love,—‘ Thou knowest that I love Thee dearly.’ 
 When Christ repeats the question in the same 
 words as at the first, Peter in his reply again 
 substitutes his ‘I love Thee dearly’ for the ‘lovest 
 thou’ of his Lord. And now at length he has 
 conquered: for when his Master puts the ques- 
 tion to him for the third time, He does it with 
 the word which Peter feels will alone express all 
 that isin his heart; and instead of the twice 
 repeated ‘Lovest thou Me?’ His word is, ‘Dost 
 thou love Me dearly?’ The question, grievous 
 in itself to Peter, as seeming to imply a doubt 
 in his love, is not any longer made more griev- 
 ous still, by the peculiar shape which it as- 
 ,sumes.”’ (TRencH.)—feed My lambs; The lambs 
 are to be fed. Their daily portion of food (all 
 that is needed for the soul’s health and strength, 
 all that is inciuded in that petition ‘‘Give us this 
 day our daily bread,” is here especially spoken 
 of.—Those ‘‘lambs,” saith ‘the great Shepherd 
 of the sheep,” are ““ Mine.” O salutary thought 
 ‘for the pastor of souls, that the ‘‘sheep” and 
 the ‘‘lambs”’ are not his but Christ's! Not his; 
 ; —therefore, like Jacob with the flock of Laban, 
 he should be prepared to give account for all. 
 Not Ads ;—therefore must there be One above 
 | him, to whom they are a care as well as to him- 
 self; even ‘‘the Chief Shepherd,” who careth 
 alike for him and for them.—‘* Woe be to the 
 shepherds of Israel that do feed themselves! 
 Should not the shepherds feed the flock ?” (Ezek. 
 _xxxiv. 2).—Ver. 16. Before, it was “Feed ;” now, 
 it is ‘*Tend ” or ‘*Shepherd,” ὦ. e. ““ Perform all 
 |a shepherd’s duties” by them; ‘Feed the flock, 
 
 like a shepherd ;’’ do all that should be done by a 
 ‘* shepherd of the sheep.” Call thine own sheep 
 | by name, and lead them out; and when thou 
 | puttest forth thine own sheep, go before them, 
 _that the sheep (knowing thy voice) may follow 
 ‘thee. Consider St. John x. 3, 4.—Ver. 17. The 
 
646 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 Divine Speaker ‘seems to say that, in a Pastor, 
 the first, the second, the third requisite, is love 
 of Christ.” (Wivu1aMs.)—Feed My sheep; It is 
 no longer ‘ Tend,’’ or ‘* Shepherd,” My sheep,— 
 as in ver. 16; but ‘* Heed” them,—the same word 
 which was used above, in ver. 15, with reference 
 to the little lambs. The same catechetical train- 
 ing, therefore,—the same careful attention to the 
 soul’s natural cravings and acquired needs, 
 which was enjoined on behalf of the ‘lambs ” 
 of the fold,—is here enjoined on behalf of the 
 “sheep” also.—‘‘ Feed the flock of God which 
 is among you, taking the oversight thereof, not 
 . by constraint, but willingly; not for filthy lucre, 
 but of a ready mind; neither as being lords 
 over God’s heritage, but being ensamples to the 
 flock. And when the Chief Shepherd shall ap- 
 pear, ye shall receive a crown of glory that 
 fadeth not away.” (1 Pet. v. 1-4.) 
 
 [From Barnes: Ver. 15. Thou knowest that I 
 love Thee; The expression of a humbled soul, a 
 soul made sensible of its weakness and need of 
 strength, yet with evidence of true attachment 
 to the Saviour. It is not the most confident 
 pretensions that constitute the highest proof of 
 love to Christ.—/eed My lambs; It is not merely, 
 therefore, the privilege,—it is the solemn duty of 
 ministers of the gospel to countenance and 
 patronize Sunday-schools.——From Jacogus: 
 
 Vers. 15-17. The test of ministerial love ta 
 Christ is a faithful care of the flock.—Thou 
 knowest all things; The Divine Omniscience ought 
 not to be a terror to the true Christian, but a 
 comfort; for His all-searching eye can trace His 
 own likeness wherever it is to be found, in the 
 deepest depths of the soul.——From Owen: 
 Vers. 15-17. ‘* There was no formal rebuke ut- 
 tered, for the matter was already forgiven; this 
 asking about his love was at farthest a most 
 gentle and affectionate reproof.” (Srier.)—The 
 gradation “1. Heed My lambs, 7. e. help the weak; 
 2. Guide and guard My sheep, 1. e. counsel the 
 strong; ὃ. Heed My sheep, i. 6. help the strong, 
 for they too need feeding with the divine food 
 of the word.” (Crossy.)—A descending grada- 
 tion, the dambs, a term of endearment, being 
 given first, and then in the repetition of the 
 charge, the less emphatic term, sheep.’ (WEB- 
 STER AND WILKINSON.)—‘‘ Ministers ought to 
 look upon Christ’s people as very seriously re- 
 commended to them, and therefore should very 
 seriously mind their work about them; for there- 
 fore is this charge thrice laid on Peter, that he 
 may mind it much.” (Hurcueson.)—Ver. 18, 
 The phrase ‘how wouldest not, refers to the shrink-~ 
 ing back of weak humanity from a violent death, 
 but not to the unwillingness of Peter to die for 
 Jesus. | 
 
 IDE 
 
 THE CONTINUING RULE OF CHRIST IN HIS CHURCH, REPRESENTED BY THE MINISTRY, SPIRITUAL LIFE 
 AND PATRIARCHAL AGE OF JOHN; OR THE DESTINY OF THE CHURCH IN RESPECT OF HER PRE- 
 DOMINANTLY INTERNAL CHARACTER AND IMMORTAL SPIRITUAL LIFE. 
 
 Cuap. XXI. 20-23. 
 
 (Cuar. XXI. 20-24, pericope for the third day after Christmas or for St. John the 
 ~~ Evangelist’s day.) 
 20 — Then [omit Then]' Peter, turning about [turning round], seeth the disciple whom 
 Jesus loved following; which [who] also leaned on his breast at supper, and said, 
 Lord, which [who] is he that betrayeth thee? Peter [therefore]? seeing him saith to 
 Jesus, Lord, and what shall this man do [or, But how will it be with him? οὗτος δὲ 
 cf]? Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? 
 follow [Follow] thou met Then went this saying [This report therefore went] 
 abroad among the brethren, that that disciple should not die [dieth not, was not to 
 die, οὐχ ἀπυϑδνήσχει]: yet Jesus said not unto him, He shall not die [dieth not]; but, 
 If I will that he tarry till I come, what és that to thee? 
 
 21 
 
 22 
 23 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 20.—[The text. rec. inserts δέ after ἐπιστραφεὶς, with SX. D., so also Lange; but A. B. C. Vulg. omit it, so also 
 Lachm., Tischend., Alf., Westc.—P. 8.] 
 + * Ver, 21.—[The text. rec. omits οὖ ν after τοῦτον, whick is well supported by Orig., δὲ. B.C. D. Vulg. Syr., and adopted 
 y the critical edd.—P. 8.] 
 8 Ver, 22.—[Noyes: “ Sf it be my will (θέλων that he remain till 1 come, what is it to thee ?’”] 
 # Ver, 22,—| Alford, to bring out the emphatic position of σύ and μοι more fully, translates: “ Dothou follow Me.”—P. 8.] 
 
 result of the involuntary drawing of love. It 
 proves, however, that John did not understand 
 the Lord as wishing to make Peter the recipient 
 of an exclusively confidential communication. 
 Who also leaned on His breast at the 
 
 EXEGETICAL AND CRITICAL. 
 
 Ver. 20, Following (also) [ἀκολουϑοῦνταΊ. 
 —The following of John is to be explained as the 
 
CHAP. XXI. 20-23. 
 
 supper [ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ 
 ἐπὶ τὸ στῆϑος avtov]|.—Wherefore this ad- 
 dition? Interpretations: 
 
 1. It is intended to bring to mind the incident 
 chap. xiii. 25 ff., when John inquired of the Lord 
 on Peter’s behalf, and to demonstrate the fact 
 that Peter has now grown far bolder, insomuch 
 
 that he himself questions Christ, and that in be- | 
 
 half of John (Chrysostom and others). 
 
 2. It isdesigned as an intimation to this effect; 
 
 namely that, peradventure, a lot so full of suf- 
 
 ferings as Peter’s might not be intended for the’ 
 
 disciple so pre-eminently loved by Jesus (Meyer). 
 
 As if Jesus in partiality protected His particular | 
 
 friends from sufferings! 
 3. It isinteuded to assign the motive for John’s 
 following.* John, in referring to the fact that 
 
 he was the confidant of Jesus at the Last Supper, | 
 doubtless means to intimate that it was allowa- : 
 
 ble for him now, as the confidant of Jesus, freely 
 to join Him. 
 
 stantaneous being ‘‘girded”’ by ‘‘another” for an 
 entrance into the other world; John understood 
 it as the prelude to a love-test to be administered 
 at Christ’s withdrawal into concealment. 
 
 Ver. 21. But how will it be with this 
 (man)?}+ οὗτος δὲ τί; [se.éorac]. 
 
 MEANING OF THE QUESTION: 
 
 1. In accordance with the interpretation of the 
 following as accomplished by martyrdom: How shall 
 it be with this my fellow-combatant (Huthymius) ὃ 
 
 2. In accordance with the literal interpreta- 
 tion of the following: Is he to be with us now? 
 (Paulus). 
 
 3. What sort of a fate shall this man have in 
 his calling? (Tholuck, Luthardt). 
 
 4. If Peter saw in the mysterious walk a test 
 of joyful following, his first thought would be: 
 John, without being called, exposes himself to a 
 
 moment of difficulty. The question: Shall this | 
 
 man go too? had at the same time, then, the 
 background: What shall become of this man? 
 
 MOTIVE OF THE QUESTION: 
 
 1. Special love for John (Chrysostom, Eras- 
 mus, Luthardt). 
 
 2. A question prompted by curiosity and a 
 certain jealousy (Liicke, Meyer). 
 
 3. Disapprobation of a supposed unauthorized 
 accompanying (Paulus and others). 
 
 4. Curiosity and interest as to John’s fate, “ἃ 
 want of concentration, an excess of natural vi- 
 vacity, was certainly involved in Peter’s ability 
 to turn away his eyes so quickly from himself 
 and his own destiny, and jiasten them upon an- 
 other.” Tholuck. 
 
 The self-consciousness with which Peter receives 
 the disclosure and summons of the Lord, turns 
 to compassion for John whose present and fu- 
 ture task Jesus apparently fails to appoint. 
 tween Jesus and John everything is understood 
 
 of itself, tacitly, as it were, while between Jesus 
 
 and Peter everything has to be expressed, dis- 
 cussed, in a degree stipulated. Now thinks Pe- 
 ter,—in all noble-mindedness, we may say,—the 
 same course must be pursued with John, else 
 
 # {Soalso Alford, who sees in this description of the beloved 
 disciple a strong token of John’s hand having written this 
 ehapter. See chap. xiii. 23.—P.8.] 
 
 { (Lange: Was soll aber dieser 5] 
 
 Peter himself had possibly under- | 
 stood the summons of Jesus as prefacing an in- . 
 
 Be- | 
 
 647 
 
 ee 
 
 will he come short in somewhat: he, therefore, 
 must receive his instructions for now and for the 
 future. Hence Christ, in His reproof, appeals 
 to His will, not to a distinct instruction; while, 
 indeed, indicating the substance of His will. 
 | [The words τί πρὸς σέ in the next verse imply 
 ja gentle rebuke (Bengel: hoc Petri curiosi- 
 | tatem in ordinem redigit), and remind Peter of 
 ‘the distinctness of each man’s position and call- 
 
 ing. Hence ‘Do thou follow Me,” instead of 
 ‘inquiring after him. See Meyer and Alford.— 
 Pas 
 
 Ver, 22. If I will that he remain [Ἐὰν 
 στὸν λον péivetv Ewe ἔρχομαι Tt 
 πρός oé;]—As we do not read that Jesus sent 
 Johu back, or that He returned with Peter and 
 John trom the mysterious walk, we must (con- 
 trary to our first edition) admit that Tholuck is 
 right in here rejecting the literal interpretation: 
 ' If T choose to leave him behind until I return 
 from My walk with thee (Mark, Hzxerc. exeg. 
 Similarly Paulus).” 
 | In these words, however, Christ enwraps the 
 | prophecy concerning John. That he remain— 
 | tarry,—péverv “the opposite of ἀκολουϑεῖν which 
 was to be accomplished through martyrdom ; 
 ‘therefore: to be preserved alive. Comp. Phil. i. 25; 
 1 Cor. xv. 6.”” Meyer. 
 
 Till I come [éwc¢ ép χομ αἰ]. 
 
 1. To lead him out of Galilee to apostolic ac- 
 | tivity (Theophyl.). 
 
 2. In the destruction of Jerusalem (Wetstein 
 ; and others)*. 
 
 3. Reference to the near Parousia of Christ 
 | (Liicke, [De Wette], Meyer). 
 
 4. In the destruction of Jerusalem as the be- 
 |ginning of the Parousia of Christ (Luthardt). 
 [So also Bengel, Stier and Alford: ‘* After the 
 destruction of Jerusalem began that mighty series 
 of events of which the Apocalypse is the pro- 
 phetic record, and which is in the complex known 
 as the coming of the Lord, ending, as it shall, with 
 His glorious and personal Advent.” Bengel: 
 ‘* Joannes tum, quum Apocalypsin scripsit, Dominum 
 venire scripsite-—P. S. | 
 
 5. Legendary interpretation: As expressive of 
 the mysterious surviving of the disciple until the 
 end of the world. (Vulg.: Ste cum volo manere) 
 | see the Introduction [p. 12]. 
 
 6. Hypothetical: Until the last coming (Rev. 
 xxii. 20). Tholuck: «The sentence hypotheti- 
 cally declares that not even the longest extension 
 of the life-term of Peter’s fellow-disciple ought 
 to be the occasion of jealousy.” [So also Trench, 
 Miracles, p. 466, as quoted by Alford.—P. 5.1 
 Supposing the saying to be hypothetical, however, 
 
 its prophetic meaning would be weakened. 
 
 | 7. The coming [of Jesus] to take [John 
 to heaven] through the medium of an easy 
 [natural] death (adventus gratiosus in articulo 
 /mortis. Rupert, Grotius, Olshausen and others). 
 [So also Lampe, Ewald, Wordsworth.] In op- 
 position to this view Tholuck remarks: The 
 characteristic καὶ παραλήψομαι αὐτόν is wanting. 
 Nevertheless this interpretation alone forms a 
 real antithesis; if ἀκολουϑεῖν here mean: to 
 follow the home-returning Jesus through the 
 
 *[Next to this might be ranked the unfounded view οὗ 
 Hengstenberg: the time of the decisive struggle between 
 Christ and Rome, which commenced under Domitian.—P. 8.] 
 
648 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 medium of martyrdom, and μένειν, on the other | 
 
 hand signify: to remain alive,—then to remain 
 alive untill come, means also, until 1 come to take 
 him. The destruction of Jerusalem, for instance, | 
 forms no contrast to martyrdom; neither does | 
 the Parousia itself. Such a contrast 18. pre- 
 sented, however, by a natural death. Natural 
 death is the individual type, continuing through- 
 
 out New Testament times, of the Parousia for the | 
 individual Christian (Matt. xxiv. 44; John xiv. | 
 3, etc.) ; and this Parousia of Christ in the death | 
 
 of believers, is a warranty to them of their par- 
 ticipation in the general Parousia (1 Cor. xv. 
 51; 1 Thess. iv. 15). Simultaneously with John’s 
 remaining until the coming of Christ in the hour 
 of his natural death, there is indicated, however, 
 the remaining of the Johannean type until the 
 Parousia of Christ. 
 
 Ver. 23. This saying therefore went 
 
 abroad [’E 577 Sev οὖν οὗτος ὁ λόγος εἰς! 
 
 τοὺς a δελφοὺς ὅτι ὁ μαϑητῆὴς ἐκεῖνος 
 οὐκ ἀποϑνήσκει). -- 6. above mentioned 
 tradition, which not even the Gospel has been | 
 able utterly to do away with. See the Intro- 
 duction. According to Baur, that tradition grew 
 out of the Revelation; the statement is entirely | 
 without foundation. The tradition to the effect 
 that John did but slumber in the grave and_ 
 moved the earth with his breath, was a synthesis | 
 of the fact of his death and the precipitate apo- 
 dictic interpretation of Christ’s word. 
 Yet Jesus said not unto him [οὐκ εἶπεν 
 
 δὲ αὐτῷ ὁ ᾿Ιησοῦ ς].--- 15 defense of Christ’s | 
 
 word against a precipitate interpretation is of 
 the highest importance. It warrants the sure 
 conclusion that John was still living when this 
 was written; 
 been written by him. Had John been dead, an- 
 other author would have expressed himself posi- 
 tively against the interpretation of the brethren, 
 giving, very probably, a different interpretation 
 at the same time. ‘The disciple, however, would 
 not anticipate the mysterious purport of Christ’s 
 saying which was as yet unfulfilled. 
 
 [‘‘So also Alford, whose note may be added: | 
 
 The following words are to me a proof that this 
 chapter was written during John’s life-time. If 
 written by another person ‘after John’s death, we 
 should certainly, in the refutation of this error, 
 have read, ἀπέϑανεν yap, καὶ ἐτάφη, as in Acts ii. 
 
 29.” This notion of John’s not having died, was | 
 
 prevalent in the ancient Church,—so that Augus- 
 tine himself seems almost to credit the story of | 
 the earth of John’s tomb heaving with his breath. 
 Tract cxxiv. 2. ‘‘The English sect of the ‘Seekers’ 
 under Cromwell expected the reappearance of the | 
 Apostle as the forerunner of the coming of 
 bale ” Tholuck. See Trench on the Miracies, ed. | 
 2, p. 467, note. 
 
 dark to the writer, who ventured on no explana- 
 tion of them; merely setting his own side of the 
 apostolic duty over against that of Peter, who 
 
 probably had already by following his Master | 
 through the Cross, glorified God, whereas the be- | 
 
 loved \isciple was, whatever that meant, to tarry 
 till He came.”” Wordsworth makes the following 
 practical remark on ver. 23: ‘* The Holy Spirit, 
 
 by commenting here ona fulfilled prophecy, that 
 concerning Peter, teaches us to attend to the ful- | 
 
 that consequently, it must have | 
 
 The simple recapitulation of the | 
 words of the Lord shows that their sense remained | 
 
 filment of prophecy in our own times. And by 
 only correcting an error with regard to an unful- 
 Jilled prophecy,—that concerning St. John, He 
 teacbes us not to speculate curiously on unful- 
 | filled prophecies ; but to wait patiently, till Christ 
 ‘comes to us in the events of history, and inter- 
 _prets His own prophecies by fulfilling them.”— 
 | P.8.] 
 
 | DOCTRINAL AND ETHICAL. 
 
 | 1. The foregoing section should, above all, be 
 
 valued as an eloquent token of the autheniicity 
 of this Gospel. Every later writer would, in one 
 | way or another, have labored after additional 
 emphasis. See the last Exre. Norn. 
 
 2. The word of Jesus concerning John has 
 been fulfilled, in a literal sense, in the circum- 
 stance of his dying a natural death at an advanced 
 
 age. And itis in accordance with this fact, there- 
 ‘fore, that we have to apply the saying in respect 
 of its primary signification. That it, however, 
 as well as the saying concerning Peter, was at 
 the same time intended to designate John as a 
 type of the post- temporal presence of Christ in 
 the Church, is proved by the very fact that men 
 | gave vent to the feeling of the lofty significance 
 of the saying, whose ideal sense they came short 
 | of, in mythical allegations touching the continu- 
 ous on-living of Jolin. See Exrg. Nore to ver. 
 |22. Further communications on this subject, as 
 also concerning the dark counterpart of this 
 tradition, the tradition of the Wandering Jew, 
 ‘see in Heubner, Joh. p. 642. 
 
 3. The higher sense of the saying, then, is ex- 
 pressive of a Johannean form of Christianity, just 
 as the previous saying is significant of a Petrine 
 The words mean, there- 
 
 |form of the same. 
 fore: 
 
 (1) There shall always be friends of God, 
 friends of Christ, inward—subjective,—intuitive 
 Christians, in accordance with the characteristic 
 of John, representative of the innermost pre- 
 sence of Christ in the Church. 
 
 (2) In this form, the Christian spiritual life 
 shall remain until Christ returns. 
 
 (3) The more the Petrine characteristic of the 
 
 Church recedes, the more prominent will her 
 Johannean characteristic become. The Church 
 |shali attain to maturity. She shall bea bride 
 adorned with her ornaments, Rey. xix. 7, 8. 
 | 4, Paunine Christianity may be regarded as a 
 | form of transition from the Perrine type to the 
 | JoHANNEAN. And so far as this, the Schellin- 
 'gean distinction of the three Christian ages is 
 correct. Only we must not identify Petrinism 
 ‘with Roman Catholicism, Paulinism with Pro- 
 testantism (though in Protestantism, Paulinism 
 has found its triumphant expression), and least 
 of all must we make a synthesis of Pro- 
 testantism and Roman Catholicism, affirming 
 said synthesis to represent Johannean Chris- 
 tianity. 
 
 The Petrine characteristic is the trait of the 
 Church as influenced by law; as the confessing 
 ,Chureh; the Pauline is the trait of the Church 
 |as influenced by the freedom of faith; as the 
 | witnessing Church; the Johannean, the trait of 
 | the Church as filled with the ideality of faith, 
 working and keeping joyful holiday, the Church of 
 
 | 
 
CHAP. XXI. 20-23. 
 
 the light, love and life of Christ, 7. 6. the Adorned 
 Bride. These three degrees of development, 
 however, denote but the one unitous post-tempo- 
 ral presence of the Spirit of Christ in the Church, 
 in accordance with the ground-forms of that 
 presence. Now the two primitively distinct 
 ground-forms are Peter and John. See the dis- 
 cussions on this subject: Apostolisches Zeitalter, 
 IL., p. 649, and the concluding section of Schaff’s 
 History of the Apostolic Church. 
 
 5. John’s free joining in the following which 
 Christ commanded Peter is likewise a character- 
 istic of the Johannean essence. It is the invol- 
 untary drawing of love’s impulse and friend- 
 ship’s right; the perfect humanity of the life of 
 faith. ‘he expression of this ripe spiritual fel- 
 lowship with the glorified Lord makes so ghostly 
 and yet so human an impression upon the world, 
 that John passes, almost untouched, through 
 its persecutions. He is exiled, but not killed. 
 His keenest sufferings, however, are prepared 
 him by the misconceptions of external cir- 
 cles of [religious] fellowship themselves, these 
 latter stamping the Petrine as the statutory es- 
 sence. He too, in his own way, is nailed 
 
 to the cross like Peter, but not with heathen | 
 
 nails—ah no! with Christian or Judo-Chris- 
 tian; and, insomuch as this is true, with silver 
 nails. 
 
 6. Here, then, belongs also the entire import 
 of all Christian mysticism and speculation, in 
 respect of their pure, ideal form. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The solemnization of the resurrection of Je- 
 sus: A call to follow Him.—The following of 
 Jesus not simply a following of the Crucified 
 One, but also of the Risen One.—The disci- 
 ples’ following of the Lord: 1. In its unity, 
 2. in its diversity.—How Peter, as he follows 
 the Lord, hears the rustle of John’s foot behind 
 him.—The question of Peter: Lord, but what 
 shall this man do? 1. In the mouth of Peter 
 himself: well-meant and yet not wholly war- 
 ranted; 2. in the mouth of those who boast of 
 Peter: ill-meant and unwarrantable.—How the 
 most zealous servants of Christ frequently fail 
 to understand His most intimate friends.— 
 John, the friend of Jesus, the patriarch of 
 all the friends of God and of Christ.—Christ’s 
 presence in the world and Church through 
 the medium of .the love of His friends.— 
 Friendship with Christ on earth an undying 
 spring, enduring until the summer-time at the 
 end of the world.—J/f [will that he tarry: Christ s 
 will the fate of His people (if we live, we live 
 unto the Lord, efc.)—Huow the Lord has ap- 
 pointed such different careers to His people, yet 
 ileciding for all aright.—Christ can insure the 
 longest life.—‘* What is that to thee?’ In what 
 sense we should concern ourselves about our 
 Christian colleague, and in what sense we should 
 avoid so doing: 1. As to his spiritual welfare, 
 but not as to the external form thereof; 2. as to 
 the will of God concerning his way, not as to a 
 human regulation of his way; 3. in divine sym- 
 pathy, not in human comparison or in human 
 rivalry.—Christ’s conference with Peter in re- 
 gard to thedestiny of John: 1. The question of 
 
 | 
 | 
 
 | 
 
 649 
 
 Peter; 2. the answer of Christ; 3. the proud in. 
 terpretation of the disciples; 4. the modest cor- 
 rection of John.—The remaining of John until 
 Christ's coming again: 1. In its historical 
 sense; 2. in its symbolical import. 
 
 Srarke: Lance: Lt becomes evident from 
 this, that when Christ said to Peter, Follow Me, 
 He advanced a few paces from him, desiring, ina 
 prophetic manner, in conformity to which a secret 
 
 | matter was sometimes presented in outward ges- 
 
 tures, to lead Peter, while claiming from hima 
 bodily following for a short distance only, to a 
 spiritual following, and, in particular, to a fol- 
 lowing to the death of the cross.—Znrisius: We 
 all have, alas, an innate propensity to concern 
 
 | ourselves unnecessarily about others, rather than 
 
 about ourselves. Therefore flee curiosity, Sir. 
 1Π1., 22. It is one of the infirmities of believers 
 to discover a kind of jealousy when they per- 
 ceive others to possess gifts of grace, either phy- 
 sical or spiritual, in a greater degree than them- 
 selves, Jon. iv. 1f.—Bisi. Wirt.: Let every 
 man wait on his vocation, not troubling himself _ 
 as to what God will do or decree with others.— 
 
 Lamen: Moreover, we perceive from these 
 words 1. The humility of John, in not being 
 
 | willing to have so great honor ascribed to him; 
 
 2. his solicitude for the brethren, whom he 
 sought to free from error. , 
 GertacH: John worked inward in the Church 
 rather than outward.—Braune: Inscrutable and 
 mysterious are the ways by which God leads us, 
 until we are come to the end of them. There- 
 fore abide by the testimony of Scripture, and at- 
 tend every man to his own affairs.—Gossner: 
 Why is it only to me that such things are said? 
 That man gets off more easily. Betore one can 
 turn round, people are ready with questions like 
 this: What shall this one and that one do? 
 JOHANNES MuELLER, Lelensgeschichte 1806, p. 
 34, writes: ‘‘'The opinion now starting up again 
 that the disciple whom Jesus loved, did not die, 
 is found, if I mistake not, in Sulpitius Severus, 
 also Hist. S., Lib. If. I have frequently met 
 with it in Greek legends, monologues, and chro- 
 nicles, with this addition, ev/z., thatthe dust upon 
 his grave is moved by the breath of his mouth.” 
 P. lu6: **In a work of the Patriarch Ephraim, 
 of Antioch (p. 545, Photius, num. 229, p. 418 of 
 the Augsburg Edition 1604) it is positively af- 
 firmed that John is still living; that he has va- 
 nished, and that in his grave nought was found 
 but a delicious odor and a precious spring of 
 healing balm. George of Alexandria informs us 
 (Photius num. 96, p. 189) that to the monk He- 
 sychius, a Syrian, there appeared St. Peter and 
 St. John, and that the latter delivered a book to 
 the young monk, who was afterwards called 
 Chrysostom. Of the tradition’s having come 
 into our parts also, thou wilt find a proof 
 in Hiibner’s Salzburg, Part. L., p. 317.’”-—He who 
 has promised to follow the Saviour can do no- 
 thing else than await His orders, composing him- 
 self to rest and be active as His Lord wills, and 
 more than once to labor till he is weary, 
 Heusner: The question asto ourselves should 
 concern us so entirely to the exclusion of all else, 
 as to keep us quiet when hundreds are threaten- 
 ing to get precedence of us. We, perhaps, think 
 ourselves ripe (to go home), but there are rea: 
 
$50 
 
 sons why God decr-es otherwise with us.—Ver. 
 
 23: It results from this verse that the apostles ; 
 
 could not have been of the decided opinion that 
 they would live to see the coming of Christ; 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 otherwise they could not have ascribed such ἃς 
 
 destiny to John asa special prerogative.—The | 
 
 spirit of John shall never perish; it shall ever 
 renew itself—never stall there be wanting loving 
 and beloved Johannean souls. 
 
 (Craven: From Avausting: Ver. 22, 
 action be perfected by following the example of 
 My Passion, but let contemplation wait inchoate 
 till at My coming it be completed.—From Cury- 
 sostom: Ver. 22. Attend to the work committed 
 to thee, and do ir: if I will that he abide here, 
 what is that to thee? 
 
 [From Burxkirr: Vers. 20-22. There are two 
 
 great vanities in man with reference to know- | 
 
 ledge,—the one a neglect to know what it is our 
 duty to know; the other, a curiosity to know 
 what it doth not belong to us to know.—Ver. 23. 
 How much the wisdom of God ought to be ad- 
 mired, in giving us a written word, and tying us 
 to it, when we see erroneous traditions so soon 
 
 on foot in the world, and our Saviour’s own| 
 
 speeches so much mistaken, and that by wise and 
 holy men themselves in the purest times.—How 
 
 great is the vanity and uncertainty of oral tradi-_| 
 
 tion ! 
 
 [From M. Henry: Ver. 21. Peter seems 
 more concerned for another than for himself: so 
 apt are we to be busy in other men’s matters, 
 but negligent in the concerns of our own souls.— 
 He seems more concerned about event than about 
 duty.—Ver. 22. Though Christ calls out some 
 of His disciples to resist unto blood, yet not all. 
 Though the crown of martyrdom is bright and 
 glorious, yet the beloved discyple comes short of it. 
 —lIt is the will of Christ, that His disciples 
 should mind their own present duty, and not be 
 curious in their inquiries about future events, 
 concerning either themselves or others.—If we 
 will closely attend to the duty of following 
 Christ, we shall find neither heart nor time to 
 meddle with that which does not belong to us.— 
 Ver. 23. Hence learn, The aptness of men to 
 misinterpret the sayings of Christ. The grossest 
 errors have sometimes shronded themselves under 
 the umbrage of incontestable truths; and the 
 Scriptures themselves have been wrested by the 
 unlearned and unstable. 
 
 [From Scorr: Ver. 22: Follow thou Me; If 
 we attend to this voice, even ‘death itself will 
 be gain to us,’’ and we shall be ready for His 
 soming.—[From Kesue: Vers. 21, 22 
 
 jee 
 “ Lord, and what shall this man do? 
 Ask’st thou, Christian, jor thy friend ? 
 If his love for Christ be true, 
 Christ hath told thee of his end; 
 This is he whom God approves, 
 This is he whom Jesus loves, 
 
 Ask not of him more than this, 
 Leave it in his Saviour’s breast, 
 
 Whether, early ca'led to bliss, 
 Hein youth shall find his rest, 
 
 Or armed in his station wait 
 
 Till his Lord be at the gate.” 
 
 [From A Prarin Commentary (Oxford): Ver. 
 22. Our Lord’s words to Peter are made up of 
 rebuke and counsel. What is that to thee2—which 
 of us has not deserved the rebuke? Follow thou 
 Me! which of us does not require the counsel ? 
 ‘he heart and eye are thus called away from the 
 problem which perplexes, the prospect which 
 discourages, the thoughts which distract and 
 
 | paralyze; anda plain duty is proposed instead. 
 Let 
 
 Not speculation, is enjoined, but practice; not 
 knowledge, but goodness; not another man’s mat- 
 ters, but our own.—‘* This was a transient stum- 
 bling in one who, but lately recovered of a great 
 disease, did not walk firmly. But it is the com- 
 mon track of most, to wear out their days with 
 impertinent inquiries. There isa natural desire 
 in men to know the things of others, and to ne- 
 glect their own; and to be more concerned about 
 things to come, than about things present.’ 
 (Leiguron. ) 
 
 [From Barnes: Ver. 22. Hence we learn that 
 1. Our main business is to follow, and imitate the 
 Lord Jesus Christ ; 2. There are many subjects 
 of religion on which a vain and impertinent 
 curiosity is exercised ; 8. Jesus will take care of 
 all Wis beloved disciples, and we should not be 
 unduly solicitous about them; 4. We should go 
 forward to whatever He calls us, not envying the 
 lot of any other man, and anxious only to do the 
 will of God. 
 
 [From Jacosus: Ver. 22. The intimation was 
 that ‘John was to wait patiently, to linger on 
 year after year in loneliness and weariness of 
 spirit, to abide persecution, oppression and 
 wrong (Rev. i. 9), to endure the enmity of the 
 wicked (1 John iil. 15), and the sight of heresies 
 abounding in the Church (1 John ii. 18, 19-26), 
 as if to exemplify in himself all classes of the 
 faithful, and the various modes of drinking the 
 cup of Christ.”-—7how (emphatic) ; ‘* They, mea- 
 suring themselves by themselves, and comparing 
 themselves among themselves, are not wise.” 2 
 Cor. x. 12.—Each must do his own duty, which is 
 not another’s, and whether another shall do his 
 own duty or not.—Christian liberality is cramped 
 with many by the constant asking of this ques- 
 tion, ““ What shall this man do?” when the ques- 
 tion should be, ** What shall I do ?’’—Ver. 28, 
 Let us fall back upon God's word—study its pre- 
 cise terms—and bring out its very language 
 more and more to the public understanding: 
 and thus will many an error be stripped of its 
 
 | disguises, many a perversion of God’s will be ex- 
 
 posed, and the Church shall ** grow up in all 
 things unto Him who is the Head.” 
 
 From Owen: Ver. 23. ‘‘John was earlier than 
 the other disciples prepared for the death of 
 martyrdom, as the most perfect sacrifice of obe- 
 dience to God, and of love te God and man; but 
 that was the very reason why he was not to taste 
 the martyr’s death. John consummated in his 
 life and natural, death what the martyrs sealed 
 in their final sacrifice, namely, the victorious 
 manifestation of the love of God and man.” 
 (Stizr.) ] 
 
CAP. ΧΧΙ. 24-295 651 
 
 ΙΥ. 
 
 AND THE TESTIMONY OF THE CHURCH. 
 HISTORY. 
 
 THE TESTIMONY OF JOHN INFINITUDE OF THE EVANGELICAL 
 
 Cuap. XXI. 24, 25, 
 
 24 This is the disciple which [who] testifieth [6 μαρτυρῶν] of these things, and wrote 
 
 [who wrote, 6 γράψας] these things: and we know that his testimoay is true.’ 
 
 25 *And there are also many other things which* Jesus did, the which, if they should 
 
 2 written every one, I suppose that even the world itself could not contain® the 
 books that should be written. Amen. [omit Amen. 1" 
 
 TEXTUAL AND GRAMMATICAL. 
 
 1 Ver. 24._[The article before γράψας is omitted by NI. A. C. X. Orig., Tischend, inserted by B. D. lat. (ef qui scripsit.) 
 Lachm., ‘Treg., Alf., West. Cod. B. inserts καὶ before waprvpov.—P. 8. | 
 
 2 Ver, 24.—[Dr. Lange brackets the last clause: καὶ οἴδαμεν ὅτι ἀληθής αὐτοῦ ἡ μαρτυρία ἐστίν, con- 
 sidering it an addition of the elders of Mphesus and friends of John, while he ascribes all the rest, including ver. 25, 
 to John. Sve Exea.—P. 8.] 
 
 3 Vex. 25.—This verse is wanting in Cod. 63 [?],—a circumstance of no importance, however. (On the Sin. see Tischend.) 
 {Lachmann, Tregelles, Alford, and Westcott retain ver. 25, except the concluding ἀμήν, Westcott, however, separates it from 
 the preceding text. ‘Tischendorf alone, ed. VIIL., excludes it from the text on the sole authority of the Sinaitic MS-which 
 indeed contains the verse, but, as he asserts, written by another hand, see his note, p.965. But in the large quasi-fac-simile 
 ed. of the Cod. which I have used all along, there isno perceptible difference. He then also corrects an error with regard to 
 Cod. 63, which was quoted by Mill, Wetstein, Griesbach, Latige (in the preceding remark), efc., in favor of omission, but 
 according to Scrivener, the last page of that Cod. with the 25th verse is lost. Tischendorf here gives too much weight to 
 Cod. Sin. which he had the good fortune to discover. The omission, if such could be proven, has little weight in view 
 of the many instances of carelessness on the part of the copyist, and of the filling up of the lacuna by the first corrector, 
 
 who, according to Tischendorf, was cotemporary with the copyist. 
 
 All other known MSS. contain ver. 25, though many 
 
 state in a note that it was regarded by some as a later addition.—P. 8. 
 ὁ Ver, 25.—YLhe reading ἅ in accordance with Codd. &. B. D.* etc., Lachmann [Treg., Alf., West., instead of text rec. ὅσα 
 which is retained by A.C.2 D. and expresses the quantitative relation, qui et quanta, quotquot, what and how many ; comp. 
 
 Rev. i. 2.—P.8. 
 
 5 Ver. 25.—[Lachm., Alfd. χωρῆσαι. with A. B. C.2 Ὁ. text. rec.; Treg , Tisch., West. χωρήσειν, with δῷ. B. C*.—P. 51 
 
 6 Ver. 25.—The ἀμήν of the Recepta (Codd, Εἰ. G. H. K. M. ete.) is wanting in Codd. [x] A. B.C. Ὁ. ete. 
 
 [Amenis a 
 
 liturgical or devotional addition, and justly omitted by Lachm., Treg., Alf., Westc. and H —i’. 5.1 On the various subserip- 
 
 tions: εὐαγγέλιον κατὰ ᾿Ιωάννην (A.C. Τὸ, !82)); κατὰ ᾿Ιωάννην (B.) etc., comp. Tischendorf. 
 
 K. M. U. X. [also 8#. 1] 
 
 have no subscription. [Tischendorf states that the subscription in δῷ is not written by the same hand, but by δῷ corr.1a 
 
 On the Latin subscriptions, see ‘Tischend. p. 967.—P. 8.] 
 
 EXEGETICAL AND ORITICAL. 
 
 Ver 24. This is the disciple [Οὐὑτός ἐστιν 
 ὁ wavtyrH¢|.—Self-designation of Joln, as in 
 chap. xix. 26. [A conclusion corresponding to 
 the one chap. xx. 31, and traced to John also by 
 Meyer and Alford.—P. 5.1 
 
 Of these things [ὁ μαρτυρῶν περὶ τού- 
 tov|.—Reterring to the contents of the 21st 
 chapter.—And who wrote these things [καὶ 
 ὁ γράψας Tav7a].—Particularly, also, to the 
 setting of the Christians right in regard to the 
 tradition which had commenced to gather form. 
 [Mark the difference of the tenses: μαρτυρῶν---- 
 the testimony continues, ypdwac—the writing is 
 an accomplished act.—P?. 8. 
 
 We know that his testimony [καὶ 
 οἴδαμεν ὅτι ἀληϑῆς αὐτοῦ ἡ μαρτυρία 
 éoriv.—Different interpretations: 
 
 1. Oida [1 know] μέν (Chrysostom, Theophy- 
 lact). An exegetical conjecture (similarly Beza’s 
 οἶδεν. 
 
 2. An indication of the ungennineness of the con- 
 elusion or of the whole chapter (modern criticism). 
 
 3. John made himself one with his readers 
 (Meyer). [So also Alford; comp. i. 14; 1 John 
 vers, Ls) v.18. ] 
 
 4. Probably a later addition from the Ephesian 
 church. Not because, as according to Liicke, 
 
 s¢ John never wrote in the first person, either of 
 the plural or of the singular.” See on the 
 contrary, chap. i. 14. But the corroboration 
 of his own testimony with the words: We 
 know that his testimony is true, would be too 
 strikingly singular. The expression chap. xix. 
 35 runs differently. We have therefore brack- 
 eted the words ‘‘we know,” efc., considering 
 them to be the only later Ephesian addition in 
 the whole chapter. 
 
 [ Meyer regards only ver. 25 as a later addi- 
 tion; Tholuck, Luthardt, Godet, efc., vers. 24 
 and 25; Liicke, Bleek, Ewald, efc., the whole 
 chapter ; Lange, Alford and Wordsworth accept 
 the whole as Johannean,—Lange, however, ex- 
 cepting the second clause of ver. 24.—P. 8.] 
 
 Ver. 25. But there are also many other 
 things [Ἔστι δὲ καὶ ἄλλα rodda|.— 
 Meyer: ‘*Apocryphal conclusion of the whole 
 Gospel—after the addition of the Johannean 
 supplement vers. 1-24.” The Evangelist thinks 
 it important that he should remind his readers 
 that he has not written as a chronicler, but has 
 selected and arranged things in conformity ta an 
 organizing principle, as did also his predeces- 
 sors, though not in the equal power of a con- 
 centrated, unitous, ideal view.* That this note 
 
 * [So also Alford: “The purpose of this verse seems to be 
 to assert and vindicate the fragmentary character of the 
 
THE GOSPEL ACCORDING TO JOHN. 
 
 of the Gospel has not at all an apocryphal as- 
 pect, but would, on the contrary, be qualified, 
 were more attention accorded it, to strip our 
 modern criticism of many apocryphal opinions 
 (particularly, of the continually recurring idea 
 that the Evangelists were chroniclers, that their 
 writings were grounded upon one another, εἴς ), 
 is evident. 
 
 If they should be written every one 
 one by one [arvva (quippe que, ulpote qux, re- 
 ferring tothe large number) ἐὰν γράφηται 
 kaw ἕν (piece for piece), οὐ δ᾽ ,αὐτὸν οἶμαι 
 τὸν κόσμον (ne ipsum quidem mundum) yo ρ ή- 
 ΠΕ Ta ypagddpmeva βεβλίαι, Comp. a 
 somewhat analogous expression Eccl. xii. 12: 
 ‘Of making many books (or chapters) there is 
 noend.”’ Different interpretations of χωρεῖν, ca- 
 pere: 1. Locally: Unable to hold (capacitas loci). 
 
 Restricted by Wbrard: No place in literature. 
 2. Intellectually : Unable to understand (capa- 
 citas “intellectus). Jerome, Augustine, Calov, 
 Bengel (‘hoe non de capacitate geometrica, sed mo- 
 rali accipiendum est’’). 8. Figuratively and hy- 
 perbolically: Any number of books would not 
 exhaust the subject. Similarly Godet: ‘* Divin 
 de sd*nature, Voljet de Vhistoire évangélique est plus 
 grand que le monde et que toutes les narrations que le 
 monde pourrait contenir. Lécrivain exprime, par 
 une image matérielic, le vif sentiment qwil a de la 
 rvichesse infinie de cetie histoire.’—P.8.] Accord- 
 ing to the conclusion of the Evangelist, the world 
 itself would be unable to contain the books that 
 would then be written continually (γραφόμενα). 
 
 Even Tholuck agrees with Meyer (who refers to ; 
 
 similar hyperboles in Fabricius ad Cod. Apo- 
 eryph. 1., p. 821) in thinking this proposition 
 hyperbolical. The apparent hyperbolism of 
 the expression, however, very clearly illustrates 
 the pure infiniteness in the life-development 
 of the Logos, by a quantitative, local mea- 
 sure. We make use of a hundred similar ex- 
 pressions without theirhyperbolism being deemed 
 improper or apocryphal, for instance: “0 
 dass ich tausend Zungen hiiite”’ ("5 Ο that I had 
 a thousand tongues ”’)—‘Den aller Weltkreis nie 
 umschloss”’ (** Whom the whole world did ne’er 
 enclose ’?)+—* The whole world lieth in wicked- 
 ness—in the Evil One,” e/c. Weitzel has entered 
 
 the lists in defence of the propriety of the ex-| 
 
 pression, Studien τι. Kritiken 1849, p. 633 ; comp. 
 my Leben Jesu 111., p. 760. Luthardt: ‘For 
 only an absolute external compass corresponds 
 with the absolute contents of the person and life 
 
 Gospel, considered merely as a historical narrative :—for that 
 the doings of the Lord were so many—His life so rich in 
 matter of record,—that, in a popular hyperbole, we can 
 hardly imagine the world containing them all, if singly 
 written down: thus setting forth the superfluity and cumber- 
 ousness of anything like a perfect detail, in the strongest 
 terms, and in terms which certainly look as if fault had been 
 found with this Gospel for want of completeness, by some 
 objectors.”—P. 8. 
 
 * (Or, according to the other reading infin. aor. χωρῆσαι, 
 which after οἶμαι withont av is pure Greek, and expresses 
 morestrongly the faith in the certainty of the fact stated than 
 the fut. χωρήσειν.---Ρ. 8.] 
 
 + {Lines of two celebrated German hymns. To these-may 
 be added similar expressions in English hymns, as, 
 
 “Oh! for a thousand tongues to sing,” etc, 
 “TIad I a thousand hearts to give,” ete. 
 “Were the whole realm of nature mine,” etc. 
 But these and similar expressions are desires poetically ex- 
 pressed, while here we have a statement in prose.—P. 8.] 
 
 of Christ ;” whereupon Meyer remarks: ‘ Inevi- 
 dent tome!” ‘Aber, Freunde, im Raum wohnt das 
 Wrhabene nicht”? (** But, O friends, the sublime 
 dwelleth not in space’’), says Schiller elucida- 
 tively. The Evangelist, however, in submitting 
 his book to the Church, may well come forward 
 with an unwonted οἷμαι, in order, by astrong ex- 
 pression, to dissuade the reader from the chro- 
 nisti¢ apprehension of the Gospel, and to urge 
 him to the historico-symbolieal view which re- 
 cognizes in the organically articulated selection 
 of ideally transparent. facts, the historical life- 
 picture of the infinite fulness of the life of Jesus.* 
 This symbolical character, presented in pure 
 but speaking facts, is possessed, in @ peculiar 
 degree, by the closing chapter, to which the 
 closing words primarily have reference. The 
 interpretation of Jerome, Augustine and others: 
 The world would be spiritually incapable of 
 graspiug such books,—would apply even to the 
 four small Gospels, though in sooth a Gospel de- 
 veloped in infinitum would pass the comprehen- 
 sion not only of the present world, but also of 
 Christendom as it here exists. Here, however, 
 emphasis is laid not upon the wonic unfathoma- 
 bleness of the life of Jesus, but upon its ideal 
 infinitude, in the symbolical explicitness of the 
 evangelical history.+ 
 
 DOCTRINAL AND ETHICAL. 
 
 1. The absolutely dynamical view of the world, 
 as the specifically Christian view of it, is the fun- 
 damental feature and the key of the Johannean 
 'Gospel, of Johannean theology. The personal 
 ‘principle is the royal life-principle of the world. 
 iThe personality of God in the personality of 
 | Christ, annihilates the power of the anti-personal, 
 ‘Satanic essence, and appoints the impersonal 
 | world to the service of life; it is diffused in the 
 personality of the Apostles, in order that it may 
 | lift the whole world out of the abyss into the 
 light of glorification, in which the world, as the 
 old world, vanishes, in order to shine forth again 
 as the eternal House of the Father, the eternal 
 City of God. In conformity to this dynamical 
 view, Christ’s pre-temporal rule in the world is 
 finally summed up in the testimony of John the 
 Baptist; His post-temporal rule, in the ministry 
 of the twelve Apostles; the draught of fishes 
 of the seven; the simple contrast of the follow- 
 ing disciple and the tarrying one; finally, in the 
 
 * [Wordsworth puts into the first person singular οἷμαι, 
 which John nowhere else uses in the Gospel, the intention 
 | of the writer to guard against the inference that ver 25 was 
 | written by a person different from John, who wrote in the 
 plural οἴδαμεν in the preceding verse. But this would have 
 been done more effectually by using the singular in both 
 cases. Godet conjectures that the subject of the οἶμαι is 
 one of the apostles present with John at Ephesus, probably 
 Andrew, who, with John, was the oldest disciple of Christ 
 (ch. i.).—P. 5.) 
 +“ Vom Himmel steigend Jesus bracht 
 Des Evangeliums ewige Schrift, 
 Den Jitngern las Er sie Tag und Nacht ; 
 Ein giittlich Wort, es wirkt und trifft. 
 Er stieg zurit-k, nahm’s wieder mit, 
 Sie aber hatten’s out gefiirit, 
 Und Jeder schrieb so Schritt fiir Schritt, 
 Wie er’s in seinem Sinn behielt. 
 Verschicden: Es hat nichts zu bedeuten 
 Sie hatten nicht gleiche Fiihighkeiten ; 
 Doch damit kiénnen sich die Christen 
 Bis zu dem jiingsten Tage fristen.” 
 
 (GorrHE.) 
 
CHAP. XXI. 24-25. 
 
 type of a friendship with Christ which remains | ed rocks into sanctuaries of God. 
 
 until the Lord comes. 
 
 With this dynamical character, then, the apos- 
 tolic presentation of the evangelical history also 
 corresponds. That histgry is not chronistically, 
 but sonically, executed; not atomistically ex- 
 panded, but principially concentrated ; the whole 
 infinitude and fulness of the signs of Jesus must 
 be reflected in a concentric selection of speaking 
 facts, translumined by the idea. Not in outward 
 
 | 
 
 extension—in transparent concentration, the ex- | 
 
 pression of eternal life is accomplished. 
 
 2. The great distance between John’s view of 
 the essence of evangelical historiography and 
 the opinions or prejudices of modern criticism, 
 becomes evident from the foregoing, and from 
 the last Exeg. Norte. 
 
 3. Even the Christian Gramma may err in 
 the way of profuse book-making. Against this 
 the Christian spirit of a John opposes its final 
 words of warning; the like did the Preacher 
 Solomon in the Old Testament (Hcecles. xii. 12), 
 and also Plato in Phedrus 60. The Christian word 
 of the Spirit does not aim at converting the world 
 into a vast library of sacred writings, but into 
 the Divine House of the adorned Bride of Christ 
 and of the marriage of the Bridegroom. To 
 this end, Christian literature, with its testimony 
 concerning Christ, is indeed to work, drawing 
 all literature into His service; but the more it ex- 
 tends itself through the world, the more it should 
 concentrate itself, shaping itself into the transpa- 
 rent life-picture of the glory of God in Christ. 
 
 HOMILETICAL AND PRACTICAL. 
 
 The testimony of the friend of Jesus concern- 
 ing his Lord and Master.—Together with the 
 faithful testimony concerning Christ, the testi- 
 fying disciple unconsciously immortalizes him- 
 self.—And we know that his testimony is true: 
 1. We know: a. we believe it, ὁ. we not only be- 
 lieve it, we know it, 6. we not only know it (in 
 the sense of the world’s knowledge), we experi- 
 ence it. 2. We know, concerning his testimony, 
 that it is sealed with the water and blood of 
 Christ. 3. That it is true: a. true in spite of all 
 the objections and contradictions of the world, 
 ὃ. true in the might of the Spirit who hath over- 
 come the world.—How it is impossible, and yet 
 possible, to depict the glory of Christ: 1. Im- 
 possible by the multitude of words, discourses 
 
 ~~aiiwritings; 2. possible by the simple word of 
 the Spirit youcerning His great signs. —The | 
 evangelicalfife picture of the Lord: 1. In re- 
 
 inite form; 2. in respect of its infi- 
 ‘S$; 9. in respect of its New Testa- 
 mally new operation. 
 
 Srarge: That which by grace we have re- 
 ceived from God and done for the honor of God, 
 we iy i make known to others, taking care 
 
 At 
 
 Spect of i 
 
 » 
 ὃ" οὐδ ll boastfulness on account of our own 
 ὡς εὐ ns is avoided, 1 Cor. xi. 
 
 € it Hj Own. 
 
 ByauNE: ‘An individual once appeared on | 
 
 eae who, merely by moral omnipotence, con- 
 yared remote times and founded an eternity of 
 It is that calm Spirit whom we call 
 wus Curist. Only quiet teaching and quiet 
 i formed the melodies wherewith this 
 eus tamed human beasts and conyert- 
 
 653 
 
 And yet out of 
 so divine a life,—as it were, out of a thirty years’ 
 war against a perverse, insensible people,—we 
 are familiar with but afew weeks. What transac- 
 tions, what words of His may have been swal- 
 lowed up from our knowledge before He became 
 acquainted with the four writers of His history, 
 those men by nature so dissimilar! If, then, out 
 of so divine a life-book only scattered leaves have 
 fluttered to us, so that perhaps greater deeds and 
 words of that life are forgotten (?) than were 
 detailed, repine not, nor pass judgment over the 
 ship-wreck of little works and men, but recog- 
 nize in that Christianity which nevertheless 
 blossomed afterwards, the fulness with which the 
 (All) Spirit yearly suffers the perishing blossoms 
 to exceed in number those that thrive, without 
 therefore forfeiting a future spring” (Jean 
 Paul). 
 
 ScHLEIBRMACHER: ‘Fora long time there has 
 been a fable current among men, and even in these 
 days it is (still) frequently heard; unbelief in- 
 vented it, and little faith receives it. Thus it 
 runs: ‘There shall come a time, and perhaps it is 
 already here, when His right shall befall even 
 this Jesus of Nazareth. Every human memory 
 is fruitful but for a certain period; much doth 
 the human race owe to Him, great things hath 
 God accomplished by Him, yet He was but one 
 of us, and His hour of oblivion, too, must strike. 
 If He was in earnest in desiring to make the 
 world absolutely free, He must likewise have 
 willed to make it free from Himself, that God 
 might be all in all. Then men would not only 
 perceive that they have strength enough in them- 
 selves to fulfil the divine will, but in the true 
 understanding of the same, they would be able to 
 exceed His measure, if they did but wish. Yes, 
 only when the Christian name is forgotten, shall 
 a universal kingdom of love and truth arise, in 
 which no germ more of enmity shall lie, such as 
 has been sown from the beginning betwixt those 
 that believe on this Jesus and the rest of the chil- 
 dren of men.’ But it shall not be realized,—this 
 fable ; since the days of His flesh, the Redeemer’s 
 image has been indelibly stamped on the race of 
 man! Even though the letter might perish, 
 which is holy only because it preserves us the 
 image, the image itself shall last for ever; too 
 deeply is it graven upon men ever to be effaced, 
 and what the disciple said, shall always be truth: 
 ‘Lord, whither shall we go? Thou alone hast 
 words of eternal life!’ ἢ 
 
 Heusner: The pernicious making and reading 
 of books has been greatly prejudicial to the read- 
 ing of the Book of Life, and to the Christian life. 
 Luther himself on this account often wished his 
 books done away with, Works i. 1938; xiv. 420; 
 xy. Ankh. p. 90) xxi. 103i); χα 585: 
 
 Yet doubtless only in a qualified sense. The 
 
 books of faith should promote life,—hence should ____ ᾽ς 
 
 be, as living books, strictly articulated organisms 
 of life. Their foundation and aim is the Book 
 of Life. This is above all true of the Holy Scrip 
 tures, particularly of the Gospels, most particu- 
 larly of our Gospel. 
 
 [Craven: From Burxirr: Ver. 25. The won- . 
 derful activity, industry, and diligence of the — 
 
 Lord Jesus Christ; He was never idle, but His 
 whole life was spent in doing good. 
 
654 
 
 THE GOSPEL ACCORDING TO JOHN. 
 
 [From M. Henry: Ver. 25. If it be asked 
 why the gospels are not larger, it may be an- 
 swered, I. It was not because they had exhausted 
 their subject; 11. But 1. It was not needful to 
 write more; 2. It was not possible to write all; 
 3. It was not advisable to write much. 
 
 [Scuarr: Vers. 24, 25. Though but little has 
 been written on the life of Christ by the Evange- 
 lists, that little is of more account than all the lite- 
 rature of the world, and has been more productive 
 of books, as well as thoughts and deeds, than any 
 number of biographies of sages and saints of 
 ancient and modern times. ‘The Gospels, and 
 the Bible generally, rise like Mount Ararat 
 high above the flood of literature; they are the 
 sacred library for all nations, the literary sanc- 
 tuary for scholars and the common people; they 
 combine word and work, letter and spirit, earth 
 and heaven, time and eternity. The eloquent 
 tribute of an English divine* to the influence of 
 the Bible applies especially to the Gospel of John, 
 and may appropriately conclude this Commen- 
 tary. ‘This collection of books has been to the 
 world what no other book has ever been to a na- 
 tion. States have been founded on its principles. 
 Kings rule by a compact based on it. 
 
 give solemn evidence affecting life, death, or 
 property; the sick man is almost afraid to die 
 unless the Book be within reach of his hands; 
 
 * [The Rey. F. Robertson, the late gifted preacher of 
 
 Brighton, in a sermon on Inspiration.] 
 
 Men hold | 
 the Bible in their hands when they prepare to | 
 
 the battle-ship goes into action with one on hoard 
 whose office is to expound it; its prayers, its psalms 
 are the language which we use when we speak to 
 God; eighteen centuries have found no holier, no 
 diviner language. If ever there has been a 
 prayer or a hymn enshrined in the heart of a 
 nation, you are sure to find its basis in the Bi- 
 ble. There is no new religious idea given to the 
 world, but it is merely the development of some- 
 thing given in the Bible. The very translation 
 of it has fixed language and settled idioms of 
 speech. Germany and England speak as they 
 speak because the Bible was translated. It has 
 made the most illiterate peasant more familiar 
 with the history, customs, and geography of 
 ancient Palestine, than with the localities of his 
 own country. Men who know nothing of the 
 Grampians, of Snowdon, or of Skiddaw, are at 
 home in Zion, the lake of Gennesaret, or among 
 the rills of Carmel. People who know little about 
 London know by heart the places in Jerusalem, 
 where those blessed feet trod which were nailed 
 to the Cross. Men who know nothing οἵ the 
 architecture of a Christian cathedral, can yet tell 
 you all about the pattern of the Holy Temple. 
 Even this shows us the influence of the Bible. 
 The orator holds a thousand men for half-an-hour 
 breathless—a thousand men as one, listening to 
 his single word. But this Word of God has held 
 a thousand nations for thrice a thousand years 
 spell-bound; held them by an abiding power, 
 even the universality of its truth; and we feel it 
 to be no more a collection of books, but tke 
 Book.’’] 
 
 (Gorrue.) 
 
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